Dissertations / Theses on the topic 'Body, Human (Philosophy)'
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1
Todes, Samuel. "The human body as material subject of the world." New York : Garland Pub, 1990. http://catalog.hathitrust.org/api/volumes/oclc/20828551.html.
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Classen, Constance 1957. "Inca cosmology and the human body." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74329.
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In the Inca Empire, the human body served as a symbol and mediator of cosmic structures and processes through its own structures and processes. The structures of the body with cosmological relevance included the duality of right and left and the integrated unity of the body as a whole, while the processes of the body included reproduction, illness and sensory perception. Inca myths and rituals both expressed and enacted this corporeal and cosmic order.With the arrival of the Spanish, the Incas were confronted with a radically different image of the body and the cosmos. The clash between the Spanish and Inca orders was experienced by the Incas as a disordering of the human and cosmic bodies. While the Spanish Conquest destroyed the Inca empire and imposed a new culture on its former inhabitants, however, many of the principles which ordered and interrelated the body and the cosmos in Inca cosmology have survived in the Andes to the present day.
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Farmer, Linda L. "Matter and the human body according to Thomas Aquinas." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq26115.pdf.
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Tabone, Mark A. "Politics and Phenomenology of Embodiment in Adrienne Kennedy, Claudia Rankine, and Nicole Brossard." Fogler Library, University of Maine, 2009. http://www.library.umaine.edu/theses/pdf/TaboneMA2009.pdf.
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Bellini, Ligia. "Representations of the human body in sixteenth-century Portugal." Thesis, University of Essex, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.293594.
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He, Jianjun. "The body in the politics and society of early China /." Connect to title online (Scholars' Bank) Connect to title online (ProQuest), 2007. http://hdl.handle.net/1794/6206.
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Thesis (Ph. D.)--University of Oregon, 2007.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 205-212). Also available online in Scholars' Bank; and in ProQuest, free to University of Oregon users.
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Heinbockel-Bolik, Gina 1968 Carleton University Dissertation German. "Die Koerperlichkeit in der Rechtssprache des Mittelalters am Beispiel des Sachsenspiegel-landrechts Eike von Repgows." Ottawa.:, 1996.
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Adamson, Timothy. "Measuring flesh : a phenomenology of bodily perception /." view abstract or download file of text, 2002. http://wwwlib.umi.com/cr/uoregon/fullcit?p3061930.
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McCardell, Elizabeth Eve. "Catching the ball: constructing the reciprocity of embodiment." Thesis, McCardell, Elizabeth Eve (2001) Catching the ball: constructing the reciprocity of embodiment. PhD thesis, Murdoch University, 2001. https://researchrepository.murdoch.edu.au/id/eprint/189/.
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This interdisciplinary dissertation is a study of the ways in which we sensually embody and experience ow world. It is a metaphilosophical account that begins within orporeality; indeed, it is suggested that this is the place where the philosophic urge is argued, elaborated, and reflected upon.
While many studies of embodiment tend to focus upon the body as object, cultural artefact, or text for cultural inscription, the approach used in this dissertation is with the incarnation (the making flesh) of interaction in particular socio-physical milieux. The shift is thus from investigation of bodies to bodying, from noun form to transitive verb of incorporealization. This shift is felt necessary in order to better understand the so-called dualisms of traditional Western philosophic thought: mindbody, self-other, self-world, nature-culture, etc., and Tantric inspired Eastern philosophies of self-all relationality. It will be suggested, taking the lead from Leder (1990), that these apparent dualisms are not so much add-ons to philosophies of being, but arise in the experiential body itself.
This dissertation endeavours to rethink certain givens of everyday life, such as perception of time and space, place, enacted memory, having empathic feelings for others, and so on, from within bodily experience and occidental-oriental philosophies of being. Certain neurological disorders are examined for their way of deconstructing elements required to construct a meaningful incarnated life-world.
The process of embodiment is not only what the body is, but what it does.
My construction of what is necessary for embodiment studies therefore considers bodily praxes (cultural and individual), as well as the sensual, sensate experiences arising in the body.
The image of a ball game is evoked in various ways throughout the dissertation not only because it well describes the dense layers of interaction and an emergent sense of bodiliness, but it also illustrates reciprocity and situatedness.
This thesis is intended to contribute to the health sciences as well as cultural studies. It draws upon the phenomenology of Merleau-Ponty, J. J. Gibson's ecological psychology, neurological studies and case histories, and the Eastern tradition of Tantrism in its Mahayanist Buddhist and Taoist forms.
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McCardell, Elizabeth Eve. "Catching the ball : constructing the reciprocity of embodiment /." McCardell, Elizabeth Eve (2001) Catching the ball: constructing the reciprocity of embodiment. PhD thesis, Murdoch University, 2001. http://researchrepository.murdoch.edu.au/189/.
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This interdisciplinary dissertation is a study of the ways in which we sensually embody and experience ow world. It is a metaphilosophical account that begins within orporeality; indeed, it is suggested that this is the place where the philosophic urge is argued, elaborated, and reflected upon.
While many studies of embodiment tend to focus upon the body as object, cultural artefact, or text for cultural inscription, the approach used in this dissertation is with the incarnation (the making flesh) of interaction in particular socio-physical milieux. The shift is thus from investigation of bodies to bodying, from noun form to transitive verb of incorporealization. This shift is felt necessary in order to better understand the so-called dualisms of traditional Western philosophic thought: mindbody, self-other, self-world, nature-culture, etc., and Tantric inspired Eastern philosophies of self-all relationality. It will be suggested, taking the lead from Leder (1990), that these apparent dualisms are not so much add-ons to philosophies of being, but arise in the experiential body itself.
This dissertation endeavours to rethink certain givens of everyday life, such as perception of time and space, place, enacted memory, having empathic feelings for others, and so on, from within bodily experience and occidental-oriental philosophies of being. Certain neurological disorders are examined for their way of deconstructing elements required to construct a meaningful incarnated life-world.
The process of embodiment is not only what the body is, but what it does.
My construction of what is necessary for embodiment studies therefore considers bodily praxes (cultural and individual), as well as the sensual, sensate experiences arising in the body.
The image of a ball game is evoked in various ways throughout the dissertation not only because it well describes the dense layers of interaction and an emergent sense of bodiliness, but it also illustrates reciprocity and situatedness.
This thesis is intended to contribute to the health sciences as well as cultural studies. It draws upon the phenomenology of Merleau-Ponty, J. J. Gibson's ecological psychology, neurological studies and case histories, and the Eastern tradition of Tantrism in its Mahayanist Buddhist and Taoist forms.
11
Uings, David John. "Mind, meaning and miscommunication." Connect to e-thesis, 2008. http://theses.gla.ac.uk/355/.
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Thesis (M.Phil.) - University of Glasgow, 2008.M.Phil. thesis submitted to the Department of Philosophy, Faculty of Arts, University of Glasgow, 2008. Includes bibliographical references. Print version also available.
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Eppinette, Franklin Matthew. "Bodiless exultation? transhumanism and embodiment /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Baensch, Allison L. "Body of knowledge : self-organisation in a gentle bodywork practice." Thesis, View thesis, 2009. http://handle.uws.edu.au:8081/1959.7/46352.
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This research locates my work in a theoretical and practical context, exemplified by a five-day intensive fieldwork project with a group of eight participants at my home and consulting rooms. My practice is based on two main ways of working with the body: Ortho-Bionomy (SOBI, 2006); and Bowen Technique (Navratil, 2003), especially the former, which is the focal modality (or method) of my work and this research. Ortho-Bionomy is a respectful way to attend to aspects of the body’s self-organising ability, also known as emergence. The work basically involves taking the body into positions of comfort, allowing time and space for the easing of pain and tension. In the research I have also explored two other modalities: Open Space Technology, designed by Harrison Owen (1994) for group meetings, and Process Work (sometimes known as Process Oriented Psychology), developed by Arnold Mindell and colleagues in Switzerland and USA (Mindell, 1982). Like Ortho-Bionomy (Kain and Berns, 1992), these two ways of working also provide time, space and structure for issues of concern to be resolved. All are described in the Modalities chapter. This research follows on from my Masters research (Baensch, 2002b) about the effects of my learning, life experiences and work, on my body. This time my focus is on researching my practices using two meanings of the word ‘practice’. One meaning relates to the hands-on work I carry out and the principles and concepts behind that, which I will generally call my ‘work’. As well, I touch on aspects of my practice as an enterprise in the community.
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Teoli, Roberto. "Myth, the body and wholeness : towards a more holistic conception of education." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29523.
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The literature in education is conspicuously lacking in any meaningful or sustained discussion of the body's role in education. This thesis suggests that body and mind do not mutually exclude one another but rather, they are the two aspects that, together, form the whole person. Paradox is a key concept here because it offers a vision of reality that brings together "apparent opposites" into a tensed relationship thereby creating a framework that allows for the integration of body and mind into a cohesive whole. This thesis argues that myth is an expression of humankind's paradoxical nature, and that the hero myth, in particular, points to a path that leads to the embodiment of paradox, and thus to wholeness. This, however, requires a journey into the depths of the body in order to get in touch with the body and the entire range of its feelings. It is further argued that this process reconnects us to our body. To embody paradox, therefore, signifies the integration of body and mind into a unified whole. (Abstract shortened by UMI.)
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Dempster, Elizabeth 1953. "An embodied politics : radical pedagogies of contemporary dance." Monash University, Centre for Drama and Theatre Studies, 2002. http://arrow.monash.edu.au/hdl/1959.1/7578.
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Wauters, Brennan Murray. "Four orders of human subjectivity as determined by body technique, technology, and objectification." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0005/MQ43973.pdf.
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Lemire, Diane M. "The body in Western and Chinese medicine : discourses and practices." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33297.
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This thesis is about the body and about how medical discourses conceptualise the body in health and in illness. However, any inquisitiveness about the body is determined by historical, social and political environment that nurtures the discursive formations of knowledge. I focus particularly on the conceptualisation of the body in the two distinct medical traditions of Western and Chinese medicine. I examine Michel Foucault's analysis on the medical gaze and on the external technologies of power deployed on the body of the individual and on the social body. The knowledge generated from the medical gaze is articulated through a normalising and prescriptive discourse. The gaze of Chinese medicine that looks at the workings of the cosmos to define the truth about the body generates similar authoritative knowledge that targets the individual and the social body. However, this effect of power, although it never disappears entirely, undergoes significant transformations when it enters the arena of human activities and the potential for improvisation in the behaviour of the human actor. There is always a gap between the text and the practice.
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Tam, Man-yee County. "Identities and bodies between life and death an exploration of techno-presence /." Click to view the E-thesis via HKUTO, 2000. http://sunzi.lib.hku.hk/hkuto/record/B42575990.
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Brown, Lori Jean. "Enslaved to the species: the confluence of animality, immanence and the female body in Simone de Beauvoir's The Second Sex /." Connect to title online (Scholars' Bank), 2008. http://hdl.handle.net/1794/8704.
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Baensch, Allison L. "Body of knowledge self-organisation in a gentle bodywork practice /." View thesis, 2009. http://handle.uws.edu.au:8081/1959.7/46352.
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Thesis (Ph.D.)--University of Western Sydney, 2009.Accompanied by DVD entitled: Body of knowledge. DVD can be viewed at UWS Library. A thesis presented to the University of Western Sydney, College of Arts, Social Justice and Social Change Research Group, in fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographies.
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He, Jianjun 1970. "The body in the politics and society of early China." Thesis, University of Oregon, 2007. http://hdl.handle.net/1794/6206.
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ix, 212 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.This dissertation discusses the political conceptualization and social practice of the body in early China through a close examination of the texts and documents produced from the Spring and Autumn period to the end of the Eastern Han dynasty. It demonstrates that, in addition to medical concerns, the body in early China was transformed into a political concept and a ritual subject that served indispensably in state construction and social control. It is divided into the following three chapters. Chapter one, "Physiognomy and the Body," examines the relationship between physiognomy and the body. Following a roughly chronological order, this chapter shows how physiognomy, a divination technique, read the body for political purposes. In addition to this, the chapter also discusses philosophical reactions to this political interpretation of the body by looking at criticisms in the works of Mengzi, Xunzi, Dong Zhongshu, Wang Chong and Wang Fu. Chapter two, "Politics and the Body," discusses the political theory and practice of the body in early China. It begins with a description of the metaphorical meanings of the body in early political discourse, focusing on their role in defining the competitive relationship between the ruler and the minister, as well as their significance in defending the political and ethical legitimacy of the state. The use of the body as an actual political tool forms the second consideration of this chapter. I demonstrate how the political symbolism of the body weighted significantly in Han China's foreign policy making. Chapter three, "Ritual and the Body," deals with the issue of ritualization of the body in early China. The chapter is organized in accordance with two issues concerning the body in early ritual theories: ritualizing the body and embodying the ritual. I show how ritual trains the body to be acceptable to the society and how the ritualized body facilitates the maintenance of a hierarchical social order.
Adviser: Stephen Durrant
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Reyes, Pedro Alonso Puentes. "O Corpo como parâmetro antropológico na bioética." Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=4.
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Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorO ser humano como corpo é o tema central deste trabalho. A fim de se ter uma visão geral do assunto se busca, na primeira parte, saber, de maneira sucinta, qual o tratamento do corpo nas reflexões antropológicas de diversas correntes filosóficas e teológicas. A segunda parte tem como finalidade fornecer subsídios para a definição do ser humano como corpo. Para tanto se busca compreender o conceito soma em Paulo, mas não fazendo uma exegese dos seus textos, e sim tomando por base vários intérpretes do seu pensamento. A terceira parte divide-se em duas fases: inicia-se com uma análise do conceito ser humano no pensamento do biólogo Humberto Maturana. Tal procedimento busca aprofundar e ampliar a definição de que o ser humano é corpo. A seguir, estabelece-se um diálogo entre os aportes de Paulo e de Maturana a propor um esboço desse ser humano que é corpo. A quarta parte busca avaliar dois discursos bioéticos e procura delinear algumas implicações dessa definição antropológica para a bioética.
The human being as body is the central topic of this dissertation. In order to get an overview of the topic, the first part briefly discusses how the human body is dealt with in the anthropological reflections made by some philosophical and theological perspectives. The second part describes possible contributions for the definition of the human being as body. For that purpose it tries to understand the concept of soma in Pauls thinking, not by offering a direct exegesis of Pauls texts, but by refering to suggestions made by some of his interpreters. The third part undertakes an analysis of the concept of human being proposed by the biologist, Humberto Maturana. This procedure aims at elaborating on and broadening his definition that the human being is body. Then it establishes a dialogue between the views of Paul and Maturana with the purpose of delineating a concept of the human being as body. The fourth part advances some conclusions by evaluating two bioethical discourses and by sketching some implications of this anthropological definition for bioethics.
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譚敏義 and Man-yee County Tam. "Identities and bodies between life and death: an exploration of techno-presence." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2000. http://hub.hku.hk/bib/B42575990.
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Dravecký, Pavol. "Tracing concepts of human choice and the body in Christian political scholarship." Master's thesis, Vysoká škola ekonomická v Praze, 2009. http://www.nusl.cz/ntk/nusl-10969.
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This work attempts to identify the sources of the difference between the Christian Left and Right; How is it possible that people who share such a detailed creed can be so strictly opposed when it comes to politics? My hypothesis is that the conflict is engendered by different conceptions of will and the body. To test this hypothesis, I first present a brief history of the relationship between Christianity and politics up to the present state of the Christian versions of Right and Left, to finally find that while their understanding of human will is virtually identical, the human body is seen in opposing terms. Nevertheless, I equally conclude that the division between Right and Left is inaccurate, because both strive for the same - to prevent the monopolization of power by either the State or the Market.
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Schnabl, Ruth. "Gravity-bound the articulation of the body in art and the possibility of community /." Diss., Online access via UMI:, 2008.
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Jeffery, Scott W. "Superhuman, transhuman, post/human : mapping the production and reception of the posthuman body." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/19464.
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The figure of the cyborg, or more latterly, the posthuman body has been an increasingly familiar presence in a number of academic disciplines. The majority of such studies have focused on popular culture, particularly the depiction of the posthuman in science-fiction, fantasy and horror. To date however, few studies have focused on the posthuman and the comic book superhero, despite their evident corporeality, and none have questioned comics’ readers about their responses to the posthuman body. This thesis presents a cultural history of the posthuman body in superhero comics along with the findings from twenty-five, two-hour interviews with readers. By way of literature reviews this thesis first provides a new typography of the posthuman, presenting it not as a stable bounded subject but as what Deleuze and Guattari (1987) describe as a ‘rhizome’. Within the rhizome of the posthuman body are several discursive plateaus that this thesis names Superhumanism (the representation of posthuman bodies in popular culture), Post/Humanism (a critical-theoretical stance that questions the assumptions of Humanism) and Transhumanism (the philosophy and practice of human enhancement with technology). With these categories in mind the thesis explores the development of the posthuman in body in the Superhuman realm of comic books. Exploring the body-types most prominent during the Golden (1938-1945), Silver (1958-1974) and contemporary Ages of superheroes it presents three explorations of what I term the Perfect Body, Cosmic Body and Military-Industrial Body respectively. These body types are presented as ‘assemblages’ (Delueze and Guattari, 1987) that display rhizomatic connections to the other discursive realms of the Post/Human and Transhuman. This investigation reveals how the depiction of the Superhuman body developed and diverged from, and sometimes back into, these realms as each attempted to territorialise the meaning and function of the posthuman body. Ultimately it describes how, in spite of attempts by nationalistic or economic interests to control Transhuman enhancement in real-world practices, the realms of Post/Humanism and Superhumanism share a more critical approach. The final section builds upon this cultural history of the posthuman body by addressing reader’s relationship with these images. This begins by refuting some of the common assumptions in comics studies about superheroes and bodily representations. Readers stated that they viewed such imagery as iconographic rather than representational, whether it was the depiction of bodies or technology. Moreover, regular or committed readers of superhero comics were generally suspicious of the notion of human enhancement, displaying a belief in the same binary categories -artificial/natural, human/non-human - that critical Post/Humanism seeks to problematize. The thesis concludes that while superhero comics remain ultimately too human to be truly Post/Humanist texts, it is never the less possible to conceptualise the relationship between reader, text, producer and so on in Post/Humanist terms as reading-assemblage, and that such a cyborgian fusing of human and comic book allow both bodies to ‘become other’, to move in new directions and form new assemblages not otherwise possible when considered separately.
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Lizama, Natalia. "Afterlife, but not as we know it : medicine, technology and the body resurrected." University of Western Australia. School of Social and Cultural Studies, 2008. http://theses.library.uwa.edu.au/adt-WU2008.0186.
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This thesis contends that technologically-derived resurrections of human bodies and bodily fragments can be viewed as indicative of a 'post-biological' ontology. Drawing from examples in which human bodies are resurrected, both figuratively and actually, this thesis puts forward the term 'post-biological subject' as an ideological framework for conceptualising the reconfiguration of human ontology that results from various medical technologies that 'resurrect' the human body. In this instance, the term 'postbiological', borrowed from Hans Moravec who uses it denote a future in which human being is radically disembodied and resurrected within a digital realm, is used somewhat ironically: where Moravec imagines an afterlife in which the body is discarded as so much 'meat', the post-biological afterlife of the body in this thesis centres around a form of corporeal resurrection. Corpses, living organs and excreta may all be resurrected, some of them in digital format, yet this kind of resurrection departs radically from the disembodied spiritual bliss imagined in many conceptualisations of resurrection. The post-biological subject resists ontological delineation and problematises boundaries defining self and other, living and dead, and human and nonhuman and is fraught with a number of cultural anxieties about its unique ontological status. These concerns are analysed in the context of a number of phenomena, including melancholy, horror, monstrosity and the uncanny, all of which similarly indicate an anxious fixation with human ontology. The purpose of discussing post-biological bodies in relation to phenomena such as melancholy or the uncanny is not to reinstate as ideological frameworks the psychoanalytic models from which these concepts are derived, but rather to use them as starting points for more complex analyses of postbiological ontology. The first and second chapters of this thesis discuss instances in which the human body is posthumously modified, drawing on Gunther von Hagens's Body Worlds exhibition and the Visible Human Project. The Body Worlds plastinates are situated in a liminal and ambiguous ontological space between life and death, and it is argued that their extraordinary ontological status evokes a form of imagined melancholy, wherein the longed-for and lost melancholic object is a complete process of death. In the case of the Visible Human Project, it is argued that the gruesome and highly technologised process of creating the Visible Male, wherein the corpse is effectively dehumanised and iv rendered geometric, evokes the trope of horror, while at the same time being fraught with a nostalgic longing for a pre-technological, anatomically 'authentic' body. The third and fourth chapters of this thesis discuss instances in which the living human body is reconfigured, focusing on immortal cell lines and organ transplantation, and on medical imaging technologies such as computed tomography and magnetic resonance imaging. In the third chapter it is argued that organ transplantation and the creation of immortal cell lines give rise to profound anxieties about ontological contamination through their capacity to render permeable the imagined boundaries defining self, and in this way invoke the monstrous. The fourth chapter interrogates the representation of medical imaging in Don DeLillo?s novel White Noise, arguing that the medical representation of the body functions as a form of double, a digital doppelganger that elicits an uncanny anxiety through its capacity to presage death.
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Ishii, Kotoe. "Double bind : splitting identity and the body as an object /." Connect to thesis, 2009. http://repository.unimelb.edu.au/10187/7075.
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Double Bind: Splitting identity and the body as an object is a research project consisting of studio-based practice presented mainly in video installation format. This work looks at hysterical symptoms as a performance of a body’s split identity. The project draws on the Lacanian theory of Mirror Stage which proposes that the self experienced by the subject, and the image of that self (represented in a mirror-like reflection, or an image) are different to each other, and the development of self-awareness as misrecognition of one’s self. As a conspicuous example of split body, Chapter One describes how the hysterical body, in clinical and artistic representation, is dissociated into multiple selves. In Chapter Two, I discuss some examples of contemporary performance artists who use themselves as subjects, but whose bodies become objects that do not portray the self. In the final chapter I explain how, in my video work, I objectify my own body and how I assess whether this is a mode of self-portraiture.During the course of this research, I studied a wide range of medical resources and psychoanalytical literature, much of which employed visual illustration and documentation. For example, I have drawn inspiration from Jean-Martin Charcot’s photographic documents of female hysterics whom he treated as patients at the French hospital of La Salpêtrière in the late 19th century; in particular the figure of his most famous patient, known as Augustine. My research also involved studio-based investigation, such as experimentations with the performance of my own body in video format, and the contextual study of artistic and critical texts relating to contemporary media art.
The aim of this research is to demonstrate the ways in which my video performances split the body, creating an Other within one body that can be compared with the hysterical body of a patient, like Augustine, performing for her doctor. In this condition, I perform as the subject and the object of the gaze at the same time. My self-portrait is split in this way: it creates a body double, which I misrecognise as myself. But in doing so, I am both the director and the performer of the image. This is the double bind that my video work puts me into.
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Ladner, Gertraud. "FrauenKörper in Theologie und Philosphie : feministisch-theologische Zugänge /." Münster : Lit, 2003. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=010291686&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Thesis (doctoral)--Innsbruck, Universität, 2000.Originally presented as the author's thesis (doctoral - Innsbruck) under the title: Zur ethischen Relevanz der Körperlichkeit in der feministischen Theologie und Philosophie. Includes bibliographical references (p. 248-263).
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Heine, Gabriela Massarra Santos. "Fluxos e entre fluxos: metamorfoses de um corpo." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21733.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The present research results from a desire to seek other forms of relationship with the other, to see and feel it. In this sense, the emphasis of our object of study falls on the writings of the contemporary philosopher, Gilles Deleuze, in his readings in Espinosa and we search for possible connections with Jose Gil and Kuniichi Uno. It is, therefore, to think of human complexity in what it possesses of more particular: the potency of its body. Dance is proposed as a means of metamorphosis of the body and is consequently not the only form. To think about some flows and between flows that guide and permeate the Deleuze’s thought is like a kind of walk between transform and the conductor would be the body. In dance there are affectations capable of promoting the increase of power, strengthening our conservation as being. The more fit the body is, the greater will be your known its relation to the world. Thus, we seek through this dissertation to think about the relation of philosophy to dance, to literature, to theater. We understand that life is that of the body and what happens in it resounds in thought
A presente pesquisa resulta de um anseio de buscar outras formas de relação com o outro, de vê-lo e senti-lo. Neste sentido, a ênfase de nosso objeto de estudo recai sobre os escritos do filósofo contemporâneo, Gilles Deleuze, nas suas leituras em Espinosa e buscamos possíveis conexões com José Gil e Kuniichi Uno. Trata-se, portanto, de pensar a complexidade humana naquilo que ela possui de mais particular: a potência de seu corpo. A dança é proposta como um meio de metamorfose do corpo, não sendo, portanto, a única forma. Pensar em alguns fluxos e entre fluxos que norteiam e permeiam o pensamento deleuziano é como uma espécie de passeio entre devires e o condutor seria o corpo. Na dança ocorre afetações capazes de promover o aumento da potência fortalecendo nossa conservação como ser. Quanto mais apto estiver o corpo maior será seu poder de compreender sua relação com o mundo. Desta forma, procuramos por meio desta dissertação pensar sobre a relação da filosofia com a dança, com a literatura, com o teatro. Compreendemos que a vida é aquela do corpo e o que se passa nele ressoa em pensamento
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Hamington, Maurice. "Embodied care /." view abstract or download file of text, 2001. http://wwwlib.umi.com/cr/uoregon/fullcit?p3024513.
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Thesis (Ph. D.)--University of Oregon, 2001.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 226-236). Also available for download via the World Wide Web; free to University of Oregon users. Address: http://wwwlib.umi.com/cr/uoregon/fullcit?p3024513.
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Lourido, Amanda Martinez. "Desvelar o corpo: compreensões sobre corporeidade no contexto escolar." Pontifícia Universidade Católica de São Paulo, 2017. https://tede2.pucsp.br/handle/handle/20121.
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Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq
The presente study composes the research line “Childhood and adolescence panorama: a phenomenological study about psychoeducational practices in institutions”, coordinated by Professor Dr. Luciana Szymanski, of the research group on educational practices and psychoeducational attention in the family, school and community (ECOFAM). Conducted in a municipal elementar school on the outskirts of São Paulo, this research aimed to understand the corporeity and its unfoldings in the school context. This experience of research and psychoeducational intervention was an opportunity to think about the relation between University and School, allowing to perceive the ample possibilities for enrichment and improvement for both institutions, also enable to understand the phenomenological approach as facilitator of a questioning method and with a critical view when faced with society challenges. This study consists in a qualitative, participatory and interventional research, based on the phenomenological approach, especially the Merleau Ponty thought. It’s was carried out an investigation about the body with the school community based on three aspects: 1. Identify the ways of manifestation and expression of corporeity in daily life, spaces and school activities. 2. Understand the relation between educators and the issue of corporeity. 3. Promote an area of intervention-reflection with the educators about the corporeity and its possibilities in the pedagogigcal practice. The procedures used in the research were the participant observation and the reflective encounter, proposed by Szymanski, H. The analysis was made from the notion of Constelation, proposed by Szymanski, H. and from the merleaupontian comprehension about the corporeity and other aspects related to the theme. In the dialogue with the educators there were criticisms to the brazilian educational structure, on how to mantain segmented and controlling practices about the body and the students knowledge. The body shows up as a part of the cartesian dichotomy, devalued and subjugated to rationalized contente and practices. On the other hand, the extracurricular activities reveal the corporal character and the appreciation of experience that can be provided by school education, although extensive discussion is still needed about these aspects in the school environment, in view of transformations that understand education and learning as experiences of human existence that can only be realized through corporeity
O presente estudo compõe a linha de pesquisa “Panoramas da infância e adolescência: um estudo fenomenológico sobre práticas psicoeducativas em instituições”, coordenado pela Profa. Dra. Luciana Szymanski, do grupo de pesquisa em Práticas Educativas e Atenção Psicoeducacional na Família, Escola e Comunidade (ECOFAM). Realizada em uma escola municipal de ensino fundamental na periferia da cidade de São Paulo, esta pesquisa teve como objetivo compreender a corporeidade e seus desdobramentos no contexto escolar. Esta experiência de pesquisa e intervenção psicoeducativa foi uma oportunidade para refletir sobre a relação entre Universidade e escola, permitindo perceber as amplas possibilidades de enriquecimento e aprimoramento a ambas instituições, além de permitir compreender a abordagem fenomenológica como facilitadora de um método questionador e com olhar crítico frente aos desafios da sociedade. Este estudo consiste em uma pesquisa qualitativa de caráter participante e interventivo, pautada na abordagem fenomenológica, em especial no pensamento de Merleau-Ponty. Buscou-se desenvolver uma investigação sobre o corpo junto à comunidade escolar, a partir de três aspectos: 1. Identificar os modos de manifestação e expressão da corporeidade no cotidiano, espaços e atividades escolares. 2. Compreender a relação de educadores com a questão da corporeidade. 3. Promover um espaço de intervenção-reflexão com as educadoras acerca da corporeidade e suas possibilidades nas práticas pedagógicas. Os procedimentos utilizados na pesquisa foram a observação participante e o encontro reflexivo, proposto por Szymanski, H. A análise se fez a partir da noção de Constelações, proposta por Szymanski, H, e da compreensão merleaupontiana sobre a corporeidade e demais aspectos relacionados ao tema. No diálogo com as educadoras houve críticas à estrutura educacional brasileira, no sentido de manter práticas segmentadas e controladoras sobre o corpo e o conhecimento dos alunos. O corpo apareceu como parte da dicotomia cartesiana, desvalorizado e subjugado a conteúdos e práticas “racionalizadas”. Por outro lado, as atividades extracurriculares revelam o caráter corporal e a valorização da experiência que a educação escolar pode proporcionar, apesar de ainda ser necessária vasta discussão sobre esses aspectos no ambiente escolar, tendo em vista transformações que compreendam a educação e a aprendizagem enquanto experiências da existência humana que só podem realizar-se por meio da corporeidade
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Kenadjian, C. Glenn. "A problem with recent materialistic theories of mind." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Filho, Haraldo Cesar Saletti. "Cuidado e criatividade no contínuo da vulnerabilidade: contribuições para uma fenomenologia hermenêutica da atenção à saúde." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/5/5137/tde-14042008-102730/.
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Trata-se de um estudo teórico sobre vulnerabilidade que se desdobra numa contribuição prática. Concebe-se a vulnerabilidade como um contínuo a fim de se destacar sua relação com os diversos sentidos de realidade ao longo do amadurecimento humano. A partir disso, vinculamos as relações inter-humanas aos contextos sociais, partindo e retornando às relações de cuidado, já inseridas em contextos históricos e culturais (de respostas sociais e de re-avaliações responsivas intersubjetivas). O objetivo do projeto é discutir a relação entre cuidado e criatividade no contínuo da vulnerabilidade tendo como horizonte o fortalecimento das ações de cuidado no atendimento de saúde e mostrar a importância da criatividade como manifestação primária do homem, quando ele sente e significa seu estar no mundo. A partir de saberes filosóficos (fenomenológicos e hermenêuticos) e psicanalíticos (winnicottiano), defendemos que o cuidar é sustentar para a manifestação criativa. A seguir, revisamos o conceito de cuidado com a finalidade de produzir um roteiro para organização de sínteses dos encontros clínicos. Esse roteiro é inserido em uma prática que procura características pessoais a partir de experiências de vida. O roteiro tem uma lógica ou uma produtividade inerente (preocupada com a temporalização do existir humano) que sustenta a postura de escuta e que pode precipitar respostas aos desafios do contínuo da vulnerabilidade. O roteiro facilita a aproximação dos profissionais de saúde a diferentes modos de pensar as necessidades de saúde. É um convite a ir ao encontro do outro como um existente via um processo intuitivo, imediatamente aplicado e potencialmente aberto para revisões sobre a qualidade de nosso trabalho e interação com pacientes, equipes, instituições, comunidades e sociedades.This is a theoretical study on the concept of vulnerability aiming at practical contributions. Vulnerability is taken here as a continuum, in order to highlight its relations with the diverse senses of reality that emerges from the processes of human maturing. Based on this, approach human relationships and care are examined within a to and fro analysis, contextualizing agency and social responses in their historical and cultural roots. The project\'s goal is to discuss the role of creativity in care practices in the horizon of the continuum of vulnerability and, by doing so, to demonstrate the importance of creativity as a primary manifestation of the human being, as long as creation express how he/she feel and mean his/her \"being in the world\". Based on a philosophical (phenomenology and hermeneutics) and psichoanalitical (Winnicott) knowledge, it is argued that care is the holding for creative expression. Then, the current concept of health care is revisited and a script for the organization of clinical summaries for the clinical meetings is suggested. This script seeks to aprehend personal features by means of life experiences. It has an inherent logic, or productivity (concerned about the temporality of human existence), that maintains an actitude of listening which can stimulate creative responses to the challenges brought about by the diverse needs configured on the vulnerability continuum. The script is therefore thought to facilitate health professionals to approach health care needs by new ways. It is a call to meet the other as an \"existent\" by means of an intuitive process, immediately applied and potentially open to revisions on the quality of our work and interaction with patients, others professionals, institutions, communities and societies.
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Rosa, Leonardo de Ross. "Corpo, disciplina e educação física: o conceito de disciplina em Kant e seus aportes para o cuidado com o corpo na contemporaneidade." reponame:Repositório Institucional da UCS, 2011. https://repositorio.ucs.br/handle/11338/595.
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O corpo, no decorrer da História, principalmente da Filosofia ocidental, passou por gradativo ganho de importância, até chegar ao entendimento do mesmo como corpo próprio ou o corpo que se é. Na Educação Física, da mesma forma, o passar dos tempos lhe trouxe também relevância. Nesse viés, o homem, com forte presença dos anseios sociais, age em relação ao (seu) corpo de maneira que se mostra evidente uma significativa influência do contexto social no processo de sua estruturação. Kant, em sua doutrina da educação, traz a disciplina como característica importante para a constituição do mesmo homem e, mais, descreve a importância da sociedade e do próprio homem para a estruturação de um e outro, ou seja, do homem e da sociedade, numa relação necessária para tal. Percebe-se que o cuidado, no sentido de atenção que o homem tem com seu corpo, um corpo próprio e que é no mundo, perde espaço mediante o contexto social que envolve o ser humano e refere-se mais a um corpo que está no mundo, semelhante a um objeto. Assim, a presente pesquisa tem o propósito de investigar os aportes da disciplina kantiana para o cuidado com o corpo na contemporaneidade. O estudo está situado na linha de pesquisa da História e Filosofia da Educação do Programa de Pós-Graduação em Educação da Universidade de Caxias do Sul. São analisados, mediante pesquisa bibliográfica, o corpo na História ocidental, a partir de quatro pensadores, a saber: Platão, Santo Agostinho, Descartes e Merleau-Ponty e também na história da Educação Física. Posteriormente, é realizada uma incursão na doutrina educacional kantiana, principalmente no que tange à disciplina, com a finalidade de estruturar as suas contribuições à forma de agir do homem com seu corpo. Por fim, observa-se a Educação Física dentro da Educação, a disciplina e o corpo e o corpo na sociedade atual, em sua condição de exposição. É realizado, então, o cruzamento das ideias kantianas com o contexto social atual, com a finalidade de apontar as contribuições do pensamento kantiano. O estudo está dividido em parte introdutória, seguida do capítulo que aborda o corpo na Filosofia ocidental e na Educação Física; o capítulo que enfoca a doutrina educacional de Kant e o capítulo que tem como cerne o corpo na sociedade atual, além das considerações finais. Constatou-se que o contexto social influencia significativamente o comportamento do homem e, muitas vezes, de forma pouco saudável. Entra em cena a autonomia objetivada por Kant, motivada pela confusão na determinação dos atos do homem. Seriam as atitudes do homem autônomas, ou impelidas pela sociedade? Nesse viés, a disciplina kantiana surge como possibilidade de reeducação da juventude, com a finalidade de afastar o homem de hábitos ruins, da comodidade e conduzi-lo a um caminho de autodeterminação e mais saudável fisicamente.Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-06-04T18:53:47Z No. of bitstreams: 1 Dissertacao Leonardo De Ross Rosa.pdf: 524494 bytes, checksum: 950158653e3feef1123da4149fc1ddc1 (MD5)
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The importance of human body has gradually increased throughout History, especially Western Philosophy, until it reached the understanding of being a body itself or being one s body. Likewise, in Physical Education, time has brought it more relevance. From that point of view, man, as a strong presence in social expectations, acts towards his Body in such a way that shows the significant influence of the social context in the process of its structuring. Kant, in his doctrine for education, treats discipline as an important characteristic in constituting that same man and moreover describes the importance that society and man himself have in structuring each other, that is, man and society in a relationship which is necessary for that. One can observe that the kind of care in the sense of paying attention to something that the man can have with his corporeal body and the body that is in the world, loses some space by means of the social context that involves human beings and refers more specifically to a body that is in the world, similarly to an object. Thus, the study described here has the purpose of investigating the principles of Kantian discipline regarding the body in contemporaneity. The study was carried out according to one of the research lines of the Graduate Program in Education at the University of Caxias do Sul, which is History and Philosophy of Education. Upon bibliographic research, the Body in Western History is analyzed according to four thinkers, which are Plato, Saint Augustine, Descartes, and Merleau-Ponty, and also according to history of Physical Education. Later, the study approaches the Kantian educational doctrine, especially in what relates to discipline, with the purpose of structuring its contributions as for the way man acts with his body. And, finally, Physical Education is considered in the field of Education, considering discipline and the body, and the body itself in society today, in its condition of being more exposed. At the end, concepts from Kant s ideas are crossed with the current, aiming to point out contributions from Kant. The study has been divided in five parts: the introduction, followed by a chapter that deals with the Body in Western Philosophy and in Physical Education; then another chapter that focuses on Kant s educational doctrine and a chapter centered on the Body in today s society, and ends with some final remarks. It was possible to observe that the social context influences man s behavior significantly and that, many times, such influence is not very healthy. The autonomy described by Kant is highlighted, motivated by the confusion in determination by man s actions. Would man s attitudes be autonomous or impelled by society? From that point of view, Kantian discipline emerges as a possibility of reeducating young people, with the purpose of keeping man away from bad habits, self-indulgence, and guiding him towards a path where self-determination and physical health are part of.
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Prazeres, Alexandre de Jesus dos. "Néfesh e Basar : a relação corpo-alma na Bíblia Hebraica e suas implicações para a cultura somática hodierna." Universidade Católica de Pernambuco, 2013. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=978.
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Bosanquet, Agnes Mary. "Carnal transcendence as difference the poetics of Luce Irigaray /." Phd thesis, Australia : Macquarie University, 2009. http://hdl.handle.net/1959.14/70411.
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Thesis (PhD)--Macquarie University, Faculty of Arts, Department of Media, Music, and Cultural Studies, 2009.Bibliography: p. 303-332.
Carnal transcendence and sexual difference -- An amorous exchange -- Angels playing with placentas -- Fluid subjects -- Poetics -- Oneiric spaces -- Conclusion.
Carnal transcendence imagines a world in which the carnal has the weight and value of transcendence, and the divine is as liveable and readily evoked as the carnal. Carnal transcendence offers a means of thinking through difference in the work of Luce Irigaray, who asks: "why and how long ago did God withdraw from carnal love?" (1991a, p 16). This thesis argues that Irigaray enables her readers to explore the relationship between carnality, transcendence and difference, but resists elaborating it in her work. Carnal transcendence as difference risks remaining an exercise in rhetoric, rather than the transformative and creative philosophy that Irigaray imagines. -- Irigaray's resistance to the carnal is evident in her arguments for sexual difference, which offers our "salvation" if we think it through, and heralds "a new age of thought, art, poetry, and language: the creation of a new poetics" (1993a, p 5). Note the language of transcendence used here. When considered in the light of carnal transcendence, sexual difference imagines a differently sexed culture. This thesis argues that Irigaray's writing is contradictory on this point: it articulates the plurality of women's sexuality, but emphatically excludes theories of sex and gender that emphasise multiplicity. This thesis challenges these limitations by exploring the possibilities of the "other" couple in Irigaray's writing-mother and daughter - for thinking through carnal transcendence as difference. -- This thesis not only explicates a theoretical model for carnal transcendence as difference; it also attempts to put into practice a poetics - a playful rewriting of theory. This celebrates the carnality of Irigaray's writing - evident in her complex imagery of the two lips, mucus, the placenta and angels-and enables an exploration of the philosophical space of the "new poetics" that Irigaray is attempting to engender.
Mode of access: World Wide Web.
332 p. ill (some col.)
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C, Celeste Pánik. "AGORA EU, CORPO, SINTO, PENSO E EVIDENCIO – A PRESENÇA DO DUALISMO E RACIONALISMO NA EDUCAÇÃO." Universidade Metodista de São Paulo, 2009. http://tede.metodista.br/jspui/handle/tede/1130.
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Previous issue date: 2009-03-18Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This research has as central focus the study about the situation of the body aspect and the human movement in the Brazilian educational system. To develop this thematic had been used three big pillars of different knowledge areas, but articulated between them; they are: Philosophy, Physical Education and Education. From a philosophical vision, they had been analyzed many subjects about the body and the situation of this one with the educational structures that exists, using especially the actual condition of Physical Education at School as support to accomplish this analysis. Having as an initial base the dualism and the rationalism represents the structural base of the educational scope, from this point, happen an increase in the reduction of the importance of the body and its movement in the educational structures was made reflections and discussions during the work development. Described for bibliographical and documentary survey, with description, exploration and analysis of official documents of the Brazilian education and endorsed by the authors of the reference from the related areas, this research presents a development of ideas that converge as much for the overcoming dualist human being vision, (that divides in opposing and not transposable polar regions body and soul, body and mind), as for a system that praises the full human development.(AU)
Esta pesquisa tem como foco central o estudo sobre a situação do aspecto corporal e do movimento humano no sistema educacional brasileiro. Para desenvolver esta temática foram utilizados três grandes pilares de diferentes áreas do conhecimento, mas articuladas entre si; elas são: Filosofia, Educação Física e Educação. Partindo de uma concepção filosófica, foram analisados diversos temas em relação ao corpo e à situação deste em relação às estruturas educacionais existentes, utilizando especialmente a condição atual da Educação Física escolar como suporte para realizar esta análise. Tendo como hipótese inicial que o dualismo e o racionalismo representam a base estruturante do âmbito educacional e que, a partir disto, ocorre uma crescente diminuição na importância do corpo e do seu movimento nas estruturas educacionais, foram tecidas reflexões e discussões subseqüentes durante o desenvolvimento do trabalho. Delineada por levantamento bibliográfico e documental, contendo descrição, exploração e análises dos documentos oficiais da Educação brasileira e respaldada por autores de referência das áreas citadas, a pesquisa apresenta um desenvolvimento de idéias que convergem tanto para a superação da visão dualista humana (que divide em pólos opostos e intransponíveis corpo e alma, corpo e mente), como para um sistema que preconiza o pleno desenvolvimento humano.(AU)
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Cortez, Marc. "Embodied souls, ensouled bodies : an exercise in christological anthropology and its significance for the mind/body debate ; with special reference to Karl Barth's 'Church dogmatics' III/2 /." Thesis, St Andrews, 2006. http://hdl.handle.net/10023/145.
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Corry, Maya. "Masculinity and spirituality in Renaissance Milan : the role of the beautiful body in the art of Leonardo da Vinci and Leonardeschi." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669816.
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Fazoli, Kelly Leal Silveira. "Ser mulher enfermeira no cuidado com o seu corpo: uma hermenêutica heideggeriana." Universidade Federal Fluminense, 2012. https://app.uff.br/riuff/handle/1/1064.
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Mestrado Acadêmico em Ciências do Cuidado em Saúde
Esta pesquisa de natureza fenomenológica, pautada no referencial teórico filosófico e metodológico de Martin Heidegger teve como objetivo compreender o significado que a mulher enfermeira atribui ao cuidado com o seu corpo. O cenário escolhido foi um hospital público da cidade de Nova Friburgo localizado na região serrana do estado do Rio de Janeiro, a etapa de campo aconteceu de julho a setembro de 2012, mediante aprovação do Comitê de Ética sob o número 57051. A entrevista fenomenológica ocorreu com 16 enfermeiras, na faixa etária de 25 a 45 anos. A análise compreensiva, primeiro momento metódico revelou que a mulher-enfermeira é um ser lançado no mundo de rotinas de sua ocupação se projetando para outras possibilidades enquanto ser, profissional, mãe, mulher. Cuida do corpo executando cuidados diários com pele, unha, cabelo, prática de atividade física e dieta alimentar balanceada. Refere medidas de prevenção contra agravos de saúde através da realização de consultas médicas e exames periódicos. Sua preocupação se revela no aparente, ou seja, no corpo físico. Entende que precisa estar bem ao cuidar dos outros, a profissão requer um bom estado de saúde que favoreça a execução das tarefas, também para acompanhar a saúde e o crescimento dos filhos. Confessa que deveria se cuidar mais, mas o tempo é restrito. Busca o cuidado pensando no futuro, por uma questão de conforto e para se sentir bem. Na hermenêutica, segundo momento, o ser-mulher-enfermeira-no-cuidado-com-o-corpo se apresenta como um ser-aí lançado no mundo da ocupação do trabalho, da casa, do filho, do marido, que cuida no cotidiano do corpo aparente, que é factual. Revela através do seu falatório um cuidado impessoal, porém voltado as suas necessidades como medidas de prevenção a agravos e/ou quando a doença já está instalada. Ressalta nesta falação, suas possibilidades enquanto ser e sua preocupação com o futuro – sua temporalidade – pois ao se cuidar, almeja um futuro melhor, tanto para ela, quanto para a sua família, especialmente os filhos. Transparece ainda em sua existencialidade, um movimento para o medo de não cuidar do corpo como deveria e gostaria. Considerações finais: Compreende-se que o significado que a mulher-enfermeira atribui ao cuidado com o seu corpo merece uma ampla discussão uma vez que ao estar atuante na profissão, a mulher vivencia múltiplas possibilidades que influem no cuidado com o seu corpo. Esta compreensão pode aprimorar a atenção à saúde da mulher trabalhadora, favorecendo a promoção da saúde com vistas à melhor qualidade de vida das mulheres-enfermeiras.
This phenomenological research, based on the theoretical and methodological philosophy of Martin Heidegger aimed to understand the meaning that women nurse assigned to care with your body. The scenario chosen was a public hospital in the city of Nova Friburgo located in the mountainous region of the state of Rio de Janeiro, the field phase took place from July to September 2012, with the approval of the Ethics Committee under number 57051. The phenomenological interview occurred with 16 nurses, aged 25 to 45 years. The comprehensive analysis, methodical initially revealed that the woman is a nurse-be released worldwide routines occupation is designing for other possibilities while being professional, mother, wife. Take care of the body running daily care skin, nail, hair, physical activity and balanced diet. Refers measures to prevent health hazards by conducting medical consultations and examinations. His concern is revealed in the apparent, ie the physical body. Understands what needs to be well taking care of others, the profession requires a good health condition that favors the execution of tasks, also to monitor the health and growth of children. Confesses that should be more careful, but time is limited. Searching careful thinking about the future, for the sake of comfort and feel good. In hermeneutics, second moment, the nursebe- wife-in-care-with-the-body presents itself as a being-there launched worldwide job occupation, the house, the son, the husband, who looks after the daily Body apparent, that is factual. Reveals through its careful impersonal chatter, but returned to their needs as measures to prevent the injuries and / or when the disease is already installed. Emphasized in this talk, and its possibilities as being concerned about the future - its time - because when you care for, long for a better future, both for her and for her family, especially the children. Still shines in its existentialism, a movement to fear for not taking care of the body as it should and would. Final Thoughts: It is understood that the meaning that women nurse assigned to care with your body deserves a full discussion as to be active in the profession, women face multiple possibilities to influence the care of your body. This understanding can improve health care for the working woman, favoring the promotion of health in order to offer better quality of life for women-nurses.
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Cavallari, Giuseppe. "Performativité de l’être-en-ligne : pour une phénoménologie de la présence numérique." Thesis, Compiègne, 2018. http://www.theses.fr/2018COMP2448/document.
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Autour d'une question fondamentale comme celle de la présence, nous mobilisons une littérature interdisciplinaire grâce à laquelle les contributions de l'anthropologie et de la géographie sociale, de la théorie du théâtre et du cinéma, des performance studies, de la psychanalyse et de la sociologie, sont articulées dans la perspective de la phénoménologie et des sciences de l'information et de la communication. Notre façon d'habiter le monde a changé : l'être-en-ligne se révèle alors comme étant la nouvelle condition existentielle. La connexion au réseau, le web, les applications, dans leur ensemble, disposent les choses et les personnes selon des relations opérationnelles de proximité spatio-temporelle. Notre espace est un espace performatif, car il se produit à partir de nos actions, nos postures et nos gestes, gestes photo-graphiques, éminemment réflexifs, qui créent la mise en scène numérique. En allant au-delà du modèle de « l'interface », cette mise en scène est devenue la spatialité de raccordement de tous nos espaces d'action. Nous identifions alors la performativité du direct et de l’enregistrement, la performativité de l’être en train de…, de l’attention présentielle et du « suspens gestuel », la performativité des algorithmes et des notifications, la performativité des emoji et de tout ce qui «fait visage»; et encore, la performativité des questions et des messages automatiques derrière lesquels parfois il y quelqu’un et d’autres fois il n’y a personne (comme lorsqu’on sonne à la porte dans une scène de La cantatrice chauve). A la lumière d'une analyse socio-sémiotique de la gestuelle numérique, des écrans, du graphisme propre aux réseaux sociaux et aux applications de messagerie instantanée tout comme des « protocoles de la vie quotidienne », nous décrivons la présence comme étant toujours l'effet d'une médiation. Cette médiation est, à la fois, disjonction et fiction, car elle se manifeste dans l'écart et dans la différence aussi bien que dans la fiction de l'hypermédiatété. Il y a de la présence, en somme, s'il y a du jeu, au sens spatiale de l'expression « il y a du jeu » mais aussi au sens fictionnel et ludique du jouer à.…. Comme le garçon du café décrit par Sartre, nous jouons, fictionnons et de-fictionnons le réel, en faisant « comme si » était vrai ce qui, par ailleurs, l'est vraimentAround the fundamental question of presence, I draw on interdisciplinary literature whose contributions from the fields of anthropology and social geography, theatre and cinema theory, performance studies, psychoanalysis and sociology are articulated from the perspective of phenomenology and information and communication sciences. Our way of inhabiting the world has changed: online-being is the new fundamental existential condition. Our space is a performative space, because it is produced through our actions, our gestures, eminently reflexive photographic gestures, which create our digital mise en scène. This space has become the space which links together all of our active and social spaces. Here, I single out live and recorded performativity, the performativity of do-ing, the performativity of algorithms and of questions, of emojis and of all that which “fait visage”. After a socio-semiotic analysis of digital gestures, screens, the graphics of social networks and presence protocols, I describe presence as always being a mediation effect. This mediation is at once disjunction and fiction, beacause it works as a difference and as the fiction of hypermediality. Presence exists where there is play (jeu) as in the french expression “il y a du jeu”, refering to space, and in its fictional sense of play-acting. As with Sartre's café waiter, we play act in order to create reality and consciousness through fiction
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Ibarra, Varas Claudio. "El gobierno de lo vulnerable. Control biopolítico y resistencia desde la herida-cuerpo." Doctoral thesis, Universitat de Barcelona, 2022. http://hdl.handle.net/10803/673909.
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Este trabajo tiene como objetivo principal analizar la emergencia y los usos del concepto de vulnerabilidad en base a dos vectores principales, a saber, el vector económico-social y el vector crítico. Esta consideración nos revela un modo específico de intervención de lo social en la actualidad por medio de una racionalidad que se expresa en lo que hemos llamado el gobierno de lo vulnerable.
Para poder dar cuenta de este modo de gobierno exploraremos cuatro elementos que le dan su consistencia: en primer lugar, atenderemos al marco epistemopolítico que lo hace posible, que está dado por una racionalidad basada en el riesgo y en las políticas seguritarias que se han venido desarrollando con la modernidad, diagramando modos de vida que están determinados por el dato, el cálculo y la evaluación, convirtiendo a la vulnerabilidad en uno de los indicadores biopolíticos más importantes de la actualidad. En segundo lugar, analizaremos la transformación que se da a nivel social y subjetivo por el que se traspasan los costos del desarrollo a los individuos, privatizando lo social y produciendo procesos de responsabilización individual que van a hacer del crédito y la deuda uno de los dispositivos de control más importantes. En tercer lugar, a la vez que el gobierno de lo vulnerable se ha ido consolidando, vemos aparecer una dimensión crítica que hace suyo el concepto de vulnerabilidad adoptando una posición completamente distinta a la anterior al ponerla en contacto con el cuerpo y la herida, para desde ahí interrogar y criticar las formas de efectuación de la violencia contemporánea y, al mismo tiempo, plantear una politización a partir del reconocimiento de la vulnerabilidad. Finalmente, este trabajo explora las posibilidades de esta politización de la vulnerabilidad tomando en cuenta su relación con la resistencia, lo cual realizaremos de manera crítica.
Abordar el gobierno de lo vulnerable nos exige realizar un análisis que piensa la tensión y el traslape que se da entre la dimensión biopolítica de la vulnerabilidad y la dimensión crítica de esta, lo que resulta absolutamente problemático. Insistir en esta tensión nos hará des-cifrar aquello que se clasifica como una vida vulnerable, haciendo que nos preguntemos acerca del modo por el que ciertas vidas son producidas como vidas vulnerables; esta cuestión nos lleva inevitablemente a pensar la perspectiva ontológica que define al ser vulnerable, en donde vemos desplegarse una serie de tecnologías que configuran históricamente la ontología.
En este sentido, el estudio del gobierno de lo vulnerable lo hacemos por medio de un doble movimiento, uno que mira hacia el pasado para identificar ahí su emergencia, su gobierno y su negación, y otro movimiento que, teniendo en cuenta este pasado, lo actualiza como una política de la vulnerabilidad-resistencia.The main objective of this dissertation is to analyze the emergence and uses of the concept of vulnerability, based upon two principal vectors: the social-economic vector and the critical vector. This idea reveals a specific mode of intervention of the social in the actual world, through a rationality that expresses itself in what we have called the government of the vulnerable. In order to describe this form of government we will explore four elements that provide it with its consistence: first, we will investigate the epistemological-political frame that makes it possible, which is given by a rationality based upon risk and securitization policies that have been developed throughout modernity, outlining ways of life which are determined by data, calculus and evaluation, thus turning vulnerability into one of most important biopolitical markers we have nowadays. Second, we will analyze the transformation that takes place at a social level and a subjective level, through which the costs of development are transferred to individuals, privatizing the social and producing the processes of individual responsibility, which result in credit and debt being the most relevant control devices. Third, once the government of the vulnerable has been consolidated, we see the apparition of a critical dimension which makes the concept of vulnerability its own, hence taking on a completely different position in relation to the former by putting it in contact with the body and the wound. From there, it interrogates and criticizes the forms of effectuation of contemporary violence and, at the same time, presents a politization that comes from the recognition of vulnerability. Finally, this work explores the possibilities that come from the politization of vulnerability, considering its relationship with resistance. This exploration is done in a critical manner. The approach towards the government of the vulnerable demands that we develop an analysis which thinks about the tension and the overlap that take place between the biopolitical dimension of vulnerability and its critical dimension. It is important to note that this analysis results highly problematic. Insisting on this tension will lead us to de-cipher what is classified as a vulnerable life, making us question the mode by which certain lives are produced as vulnerable; this matter will inevitably make us think about the ontological perspective that defines the vulnerable being, where we see the unfolding of a series of technologies that historically configure this ontology. In this sense, the study of the government of the vulnerable is done by means of a double movement: one that explores the past in order to identify its emergence, its government and its denial, and another movement, which, taking the past into account, brings it to the present as a policy of vulnerability-resistance.
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Clark, Ernest P. "Enslaved under the elements of the cosmos." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/13123.
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When Paul writes ‘we too were enslaved under the elements of the world', he means that the elements that compose the cosmos also compose and compromise the flesh and enslave human persons through their bodies (Gal 4.3). This thesis demonstrates that early Jews used the phrase στοιχεῖα τοῦ κόσμου to refer to the material elements – earth, water, air, and fire – and not to elemental spirits or elementary principles. Greek medical tradition understood the material elements to mediate the stimuli (παθήματα) and desires of the body which enslave the soul, and it prescribed a variety of regimens (including νόμος) as παιδαγωγοί to guide a person to wholeness. In his philosophy according to the cosmic elements, Philo promotes the law of Moses – including circumcision and the calendar – as the effective way to be ‘redeemed from slavery' to the flesh, to attain righteousness, and to live in harmony with the cosmos. Paul's epistle to the Galatians opposes this sort of ‘redemptive nomism'. Paul accepts that weak στοιχεῖα compose the weak σάρξ and that they mediate sinful stimuli and desires that lead to the actions of the flesh. However, he denies that the law can make people alive or righteous. Instead, Paul prescribes crucifixion with Christ and new life with the Spirit as the final cure for sin's infection of the flesh made of weak στοιχεῖα. Through faith, Christ will be formed in believers as the Spirit guides them away from the desires of the flesh and produces his fruit in their lives.
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Campigotto, Marie. "« L'art des yeux ouverts » : le cinéma, avènement d'une nouvelle culture dans les écrits de Béla Balázs." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA161.
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Aujourd’hui, le nom de Béla Balázs (1884-1949) est avant tout associé aux débuts de la théorisation du cinéma. Le présent travail résulte d’une volonté de lire ses écrits dans une perspective plus large que celle du champ cinématographique. L’analyse des réflexions de Balázs sur le cinéma dans un certain contexte d’histoire des idées permet de montrer par quel prisme il aborde cet art dans son ensemble. Dans un besoin de renouveau culturel qui l’a mené au communisme, il pense toujours le cinéma en fonction de ce qu’il signifie pour l’homme. Forgé par le constat de la crise de la culture de Georg Simmel et les réflexions bergsoniennes au sujet de la perception, Balázs défend l’idée que le cinéma surmonte les conséquences négatives de la modernité sur l’épanouissement des individus. Face à un monde de plus en plus mécanisé et vide de sens, le film représente une chance de se réapproprier la technique afin de mettre une nouvelle culture en mouvement. L’homme se détache de la sphère du lisible pour devenir visible à nouveau. Le cinéma présente un monde anthropomorphe et trois techniques principales lui confèrent son potentiel artistique et culturel : le gros plan, le cadrage et le montage. L’effet de celles-ci ne se limite pas à la salle de projection, puisqu’elles amorcent un changement de perception et réapprennent à l’homme à voir. Si nous nous basons dans cette étude sur les ouvrages de Balázs sur le cinéma L’Homme visible (1924), L’esprit du cinéma (1930) et Le cinéma. Nature et évolution d’un art nouveau (1948), nous tenons également compte de ses écrits littéraires, dans lesquels les problématiques liées à la culture et la perception sont centralesNowadays, the name of Béla Balázs is above all else associated with the onsets of the theorization of the Cinema. The present work is the fruit of a will to translate his writings in a perspective that is wider than the one of Cinema. The analysis of Balázs's thoughts on movie-making in a particular context, in terms of history of ideas, enables one to identify the prism through which he tackled this art altogether. In a search for a cultural renewal that lead him to Communism, he always thought out of Cinema as of what it meant for mankind. Shaped by Georg Simmel's observation of a cultural crisis, and Henri Bergson's thoughts about perception, Balázs supported the idea that cinema set the individuals free from the negative consequences of modernization which could hinder their personal fulfillment. In a world that is more and more mechanic and meaningless, films stand as a chance to reclaim a technique and set a new culture in motion. The Man detaches himself from telling and resumes through showing. Cinema displays a world that is anthropomorphic and three major techniques help it achieve its cultural and artistic potential: the close-up, framing, and editing. And their effect is not limited to the projection room, since they mark the debut of a change in perception, and make the Man learn to see again. This study is primarily based on Balázs's works on cinema such as The Visible Man (1924), The Spirit of Film (1930) and Theory of Art (1948), but also takes into account his literary works, in which issues tied to culture and perception are central
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Potrovic, Laura. "Ce qu'un corps peut devenir : cartographie entre danse et philosophie." Thesis, Sorbonne Paris Cité, 2017. http://www.theses.fr/2017USPCA087/document.
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Cette thèse n'explore pas ce qu'est le corps, mais ce qu'un corps peut devenir. Elle explore le corps comme un événement en train de se faire à travers les concepts tels que le Corps sans Organes (Antonin Artaud, Gilles Deleuze et Félix Guattari), le bodying (Erin Manning), le corps en train de se faire (Erin Manning) et le devenir (Gilles Deleuze et Félix Guattari). Ce que tous ces concepts ont en commun est l'état de devenir. Ici, le corps devient, et en tant que tel - c'est un verbe, une activité, une force. Cette thèse explore non seulement le corps comme une force de devenir, mais elle explore également le devenir de cette force - au niveau moléculaire, expérientiel et relationnel. Comme le dit Manning, un corps est toujours plus qu'un corps. Ici, nous essayons d'aborder les devenirs physiques, expérientiels et relationnels d'un corps en mouvement. Ce qui bouge le corps de l'état d'être vers l'état de devenir est le mouvement. Cette thèse tente de montrer comment le mouvement ne s'arrête jamais. Nous bougeons toujours, donc, il y a une continuité de devenir. Un corps n'est jamais uniquement une forme, il est une force-forme. Le mouvement est celui qui ouvre le corps vers son devenir de force(s). Un corps en mouvement n'est pas une forme d'expression, mais une force d'expressivité. Le mouvement fait le corps, par conséquent, le corps lui-même est un mouvement. Nous ne dansons pas avec le corps, nous dansons le corps lui-même. Le corps est une partition, un corps-partition, de son devenirThis thesis does not explore what body is, but what a body can become. It explores the body as event-in-making throughout the concepts such as Body without Organs (Antonin Artaud, Gilles Deleuze and Félix Guattari), bodying (Erin Manning), body-in-making (Erin Manning). What all of those concepts have in common is the same state - a state of becoming. Here, body becomes, and as such - it is a verb, an activity, a force. This thesis does not only explore the body as a force of becoming, but it also explores the becoming of that force - at the molecular, experiential and relational level. As Manning says, a body is always more-than one. Here, we are trying to approach the physical, experiential and relational becomings of a body in movement. That which moves the body from the state of being into the state of becoming is movement. This thesis is trying to show how movement never stops. We always move, therefore, there is a continuity of becoming. A body is never just a form, but a force-form. Movement is that which opens the body toward its becoming of force(s). A moving body is not a form of expression, but a force-field of expressivity. Movement makes the body, therefore, the body itself is a movement. We are not dancing with the body, we are dancing the body itself. The body is a score, a body-score, of its own becoming
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Grieshaber, Verene. "The monster in the mirror : Delisle de Sales and the human body in 'De la Philosophie de la Nature' (1774)." Thesis, University College London (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313726.
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Peto, Lucas Carvalho [UNESP]. "Natureza, atividade sensível e processo de trabalho: fundamentos para se pensar a corporeidade a partir da filosofia de Marx." Universidade Estadual Paulista (UNESP), 2017. http://hdl.handle.net/11449/148832.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
Objetiva-se apresentar os fundamentos que tornam possível pensar a questão da corporeidade [Leiblichkeit] a partir dos escritos de Marx. É importante observar que a questão da corporeidade não fora objeto de sistematização nos postulados marxianos. Não obstante, em Marx há fundamentos que possibilitam versar sobre a questão da corporeidade. De modo geral, pensar a corporeidade a partir dos postulados marxianos é concebê-la como o fundamento da atividade humana sensível que instala o ser humano na sensibilidade concreta. Para alcançar o objetivo estipulado, são apresentadas as conceituações de Marx acerca da atividade objetiva [gegenständliche Tätigkeit], da natureza [Natur] e do processo de trabalho [der Arbeitprozeß].
The objective is to present the fundamental principles that make it possible to study the body [Leiblichkeit] based on Marx's writings. It is important to note that the body was not a systematic study object in the marxian postulates. Nevertheless, there are some principles in Marx that make it possibile to study the body based on his philosophy. To achieve the objective, we present Marx's concepts of objective activity [gegenständliche Tätigkeit], nature [Natur] and the labour process [der Arbeitprozeß].
FAPESP: 2014/19916-8
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Bouratsis, Sofia Eliza. "Esthétiques et poïétiques du corps. Le Bioart en questions(s)." Thesis, Paris 1, 2015. http://www.theses.fr/2015PA010581.
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Ma recherche sur les esthétiques et les poïétiques du corps dans le Bioart se situe à l'interface de trois univers-limites : les images du corps, l'art et la science. Le Bioart, en explorant les limites du corps humain et du vivant animal et végétal, réactualise toute une série de questions philosophiques, esthétiques et scientifiques en ouvrant un horizon de possibilités insoupçonnées - du fantasme à la monstruosité en passant par le cyborg, le devenir-animal de l'homme ou le plantimal. Parce que la temporalité éphémère de ses œuvres s'inscrit dans la dialectique de la vie et de la mort, le Bioart questionne également nos rapports aux diverses altérités et altérations - humaines, non humaines, supra humaines. Nous sommes ici dans l'univers de l'art, ce qui implique d'abord une approche esthétique - qui pose la question du goût et du dégoût et interpelle la sensibilité. Il s'agit dès lors de dégager les idéologies et les figures du corps qui, dans toutes leurs nuances, provoquent la répulsion, l'angoisse, la fascination, la jouissance, la pulsion de savoir ou le désir d'expérimentation. Le Bioart, en utilisant de manière insolite les avancées biotechnologiques et les biomatériaux, permet d'interroger les images du corps véhiculées par les esthétiques et les poïétiques du corps contemporain - et donc de comprendre de manière critique le contexte socio-anthropologique, idéologique, philosophique et artistique qui les suscite. La méthode transdisciplinaire et complémentariste de ma recherche tient compte de la singularité même de la corporéité, qui fait constamment rhizome en échappant à toute assignation disciplinaire et à toute clôture conceptuelleMy research into the aesthetics and poïetics of corporeality within Bioart is situated at the interface of three bordered universes: images of the body, art and science. Bioart recapitulates a series of philosophical, esthetical and scientific questions about the limits of the human body and of animal and plant life, opening horizons to unsuspected possibilities, from phantasms to monstrosities, from Cyborgs to men becoming-animal or plantimal. As the ephemeral temporality of these artworks is inscribed in the dialectic of life and death, Bioart also questions our relationship to alterity and alterations - of the human, non-human or supra-human. We are here in a universe of art, which firstly implies an aesthetic approach, posing questions of delight and disgust and calling for sensitivity. We then have to extricate the ideologies and the figures of the body, which in all of their nuances provoke repulsion, fear, fascination or pleasure and stimulate an urge to experiment and to seek knowledge. By its unusual use of advances made in biotechnologies and biomaterials, Bioart facilitates the questioning of body images, as conveyed by the aesthetics and poïetics of the contemporary body, thus helping us understand critically the socioanthropological, ideological, philosophical and artistic contexts from which they emerge. The transdisciplinary and complementary method of my research takes into account the peculiarity of body awareness in itself, which is constantly expanding - as a rhizome -and so escaping ail disciplinary allocation and conceptual closure
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Bour, Salomé. "Le transhumanisme et la quête d'immortalité : analyse philosophique et éthique." Thesis, Tours, 2018. http://www.theses.fr/2018TOUR2020.
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La thèse présente une analyse du transhumanisme et de ses enjeux, en partant de l’examen de sa philosophie, l’extropianisme, ainsi que de son projet. La mission transhumaniste est d’élever la condition humaine en offrant à l’espèce humaine le pouvoir de vivre indéfiniment grâce aux progrès des technosciences, mais aussi de s’améliorer cognitivement pour devenir plus intelligente et plus heureuse. L’objectif de la thèse est de mettre au jour les fondements philosophiques qui constituent le socle de la rhétorique transhumaniste afin de comprendre son efficience et pour analyser les enjeux éthiques qui en découlent concernant notre rapport à la mort, à l'existence et au temps. Il s’agira également de revenir sur la façon dont les fondateurs du transhumanisme se sont positionnés au sujet de ces enjeux pour insister sur l’importance d’une connaissance approfondie des principes et des valeurs du transhumanisme et de sa complexité pour proposer une critique de son projetThe thesis presents an analysis of transhumanism and its issues, starting from an examination of its philosophy, extropianism, and its project. The transhumanist mission is to elevate the human condition by giving the human species the power to live indefinitely thanks to the progress of technoscience, but also to improve cognitively to become smarter and happier. The aim of the thesis is to uncover the philosophical foundations of transhumanist rhetoric to understand its efficiency and to analyse the ethical issues that arise from it in relation to our relationship with death, existence and time. It will also be necessary to consider the way the founders of transhumanism have positioned themselves on these issues to insist on the importance of a thorough knowledge of the principles and values of transhumanism and its complexity to propose a critique of its project