'Anorexia Nervosa' : asceticism, differentiation, government

This paper looks at the severe fasting practices most commonly found among young women. Almost all explanations for this behaviour centre around the notion of the pathological condition 'anorexia nervosa'. However, food asceticism has a well-documented history, particularly when it concerns religious fasting. In ancient Greece, dietary asceticism constituted an important part of the means by which individuals constructed an acceptable 'self'. Ascetic fasting then later resurfaced at various historical moments and in various different places — such as amongst medieval religious women and, in a broader way, amongst contemporary young women. It is argued that these practices have traditionally formed part of the mechanisms by which differentiation by age and sex occurs. Overall, it is hoped that this analysis will permit not only a different focus on 'anorexia nervosa', but also on some of the ways in which young people become gendered.

Asceticism, differentiation, government : 'anorexia nervosa' as an achievement

As with the ancient Greeks, the `self' is not something to be discovered, it is something to be created. Practices such as ascetic fasting are not expressions of the struggle between the authentic self and the external world, they are the very practices by which a `self' is formed.

Piety without asceticism, or the protestant Kempis : a manual of Christian faith and practice, selected from the writings of Scougal, Charles How, and Cudworth.

Includes bibliographical references.

Fasting and the female body : from the ascetic to the pathological

This paper will examine the literature on ‘anorexia nervosa’, and argue that it is underpinned by three fundamental assumptions. First, ‘anorexia nervosa’ is a reflection of the mismatch between true ‘inner self’ and the external ‘false self’, the latter self being the distorted product of a male dominated society. Second, the explanation for the severe fasting practices constitutive of ‘anorexia nervosa’ (a new social problem) is to be found within the binary opposition of resistance/conformity to contemporary cultural expectations. Finally, ‘anorexia nervosa’ is a problem which exists in nature (i.e., independently of analysis). It was eventually discovered, named and explained. This paper will problematise each of these assumptions in turn, and in doing so, it will propose an alternative way of understanding contemporary fasting practices.

Re-conceiving the good life : the key to sustainable globalisation

Resource-intensive, high-carbon, Western lifestyles are frequently criticised as unsustainable and deeply unsatisfying. However, these lifestyles are still attractive to the majority of Westerners and to a high proportion of the developing world’s middle classes. This paper argues that the imminent threat of catastrophic climate change constitutes an immediate political, economic and ethical challenge for citizens of the developed world that cannot be tackled by appeals to asceticism or restraint. There can be no solution to climate change until sustainable conceptions of the good life are developed that those in the west want to live and which others might want to live. While the ultimate solution to climate change is the development of low carbon lifestyles, it is important that government initiatives, governance arrangements and economic incentives support rather than undermine that search. Like the global financial crisis, the climate change crisis also demonstrates what happens when weaknesses in national, corporate and professional governance are exacerbated by weaknesses in global governance. In tackling the latter, it is critical the mistakes now evidenced in the former are avoided – including a rethinking of carbon market and carbon tax alternatives. It is also critical that individuals must take responsibility for their actions as consumers, voters and investors.

Reconceiving the good life : the key to sustainable globalisation

Resource-intensive, high-carbon, Western lifestyles are frequently criticised as unsustainable and deeply unsatisfying. However, these lifestyles are still attractive to the majority of Westerners and to a high proportion of the developing world’s middle classes. This paper argues that the imminent threat of catastrophic climate change constitutes an immediate political, economic and ethical challenge for citizens of the developed world that cannot be tackled by appeals to asceticism or restraint. There can be no solution to climate change until sustainable conceptions of the good life are developed that those in the west want to live and which others might want to live. While the ultimate solution to climate change is the development of low carbon lifestyles, it is important that government initiatives, governance arrangements and economic incentives support rather than undermine that search. Like the global financial crisis, the climate change crisis also demonstrates what happens when weaknesses in national, corporate and professional governance are exacerbated by weaknesses in global governance. In tackling the latter, it is critical the mistakes now evidenced in the former are avoided – including a rethinking of carbon market and carbon tax alternatives. It is also critical that individuals must take responsibility for their actions as consumers, voters and investors.

Architecture post mortem : the diastolic architecture of decline, dystopia, and death

Architecture Post Mortem surveys architecture’s encounter with death, decline, and ruination following late capitalism. As the world moves closer to an economic abyss that many perceive to be the death of capital, contraction and crisis are no longer mere phases of normal market fluctuations, but rather the irruption of the unconscious of ideology itself. Post mortem is that historical moment wherein architecture’s symbolic contract with capital is put on stage, naked to all. Architecture is not irrelevant to fiscal and political contagion as is commonly believed; it is the victim and penetrating analytical agent of the current crisis. As the very apparatus for modernity’s guilt and unfulfilled drives-modernity’s debt-architecture is that ideological element that functions as a master signifier of its own destruction, ordering all other signifiers and modes of signification beneath it. It is under these conditions that architecture theory has retreated to an “Alamo” of history, a final desert outpost where history has been asked to transcend itself. For architecture’s hoped-for utopia always involves an apocalypse. This timely collection of essays reformulates architecture’s relation to modernity via the operational death-drive: architecture is but a passage between life and death. This collection includes essays by Kazi K. Ashraf, David Bertolini, Simone Brott, Peggy Deamer, Didem Ekici, Paul Emmons, Donald Kunze, Todd McGowan, Gevork Hartoonian, Nadir Lahiji, Erika Naginski, and Dennis Maher. Contents: Introduction: ‘the way things are’, Donald Kunze; Driven into the public: the psychic constitution of space, Todd McGowan; Dead or alive in Joburg, Simone Brott; Building in-between the two deaths: a post mortem manifesto, Nadir Lahiji; Kant, Sade, ethics and architecture, David Bertolini; Post mortem: building deconstruction, Kazi K. Ashraf; The slow-fast architecture of love in the ruins, Donald Kunze; Progress: re-building the ruins of architecture, Gevork Hartoonian; Adrian Stokes: surface suicide, Peggy Deamer; A window to the soul: depth in the early modern section drawing, Paul Emmons; Preliminary thoughts on Piranesi and Vico, Erika Naginski; architectural asceticism and austerity, Didem Ekici; 900 miles to Paradise, and other afterlives of architecture, Dennis Maher; Index.

O despertar do budismo no ocidente no século XXI: contrbuição ao debate

Esta tese apresenta como um dos seus aspectos fundamentais a compreensão de outra cultura, outra versão, outro conjunto de valores: o pensamento indiano, berço da Ahamkãra a consciência individual, o eu e das práticas ascéticas de origem pré-ariana e autóctone. No interior dessa tradição, foram escolhidos os ensinamentos do Buddha Shãkyamuni, por sua absoluta originalidade na concepção da individualidade, transformando radicalmente as concepções de subjetividade existentes em sua época. O intuito, ao buscar uma tradição em tudo diferente da nossa, é, por dirigir o foco para o mais contrastante, iluminar nossa própria tradição, enriquecer o campo de discussão das novas matrizes de subjetivação em nossa sociedade ocidental pós-moderna e globalizada. Com essa abordagem objetiva-se contribuir para o debate em torno do despertar do budismo ocidental, no séc. XXI, lançando algumas linhas de reflexão que auxiliem, por um lado, a contextualizar esse acontecimento, e, por outro, a ampliar o debate sobre as questões relativas à noção de sujeito, utilizada pelos teóricos da psicanálise, através da apresentação de uma outra versão, a do eu budista. A comparação entre uma forma de individualidade oriunda de uma sociedade tradicional e holista e a forma da individualidade contemporânea, oriunda de uma sociedade secularizada e individualista, é possível através do que Harpham denomina imperativo ascético, uma força estruturante primária e transcultural. Nesse sentido visualiza-se uma relação entre as práticas ascéticas e a construção do eu. Segundo Mauss, o eu também é uma categoria universal, presente em todas as culturas. Assim como se encontram variações sobre o repertório das práticas ascéticas disponíveis em diferentes culturas, encontram-se variações na forma da subjetividade, de acordo com o seu solo cultural e sua paisagem mental. Fizemos uma conexão entre as práticas ascéticas indianas e o que denominamos de identificação mística, a partir da qual foi possível inferir essa imbricação entre ascetismo, construção e sacralização do eu nos primórdios da civilização indiana. Com o budismo ocorre uma espécie de descentramento, a sacralização é estendida a todo o cosmo, as práticas de meditação sintonizam com todos os seres, com todos os animais, para eliminar as causas do sofrimento. O budismo nasce com uma vocação universalista e leva para fora das fronteiras da Índia esse eu construído a partir dos conceitos da Ãhimsa, a não-violência, e da noção de ausência de existência inerente, inscritos no pensamento budista há dois mil e quinhentos anos, despertando o interesse do ocidente após um longo período de obscurecimento.

Le sacrement du malheur chez Simone Weil

Pour Simone Weil, le malheur est « quelque chose de spécifique, irréductible à toute autre chose, comme les sons, dont rien ne peut donner aucune idée à un sourd-muet ». Il s’apparente à un sacrement, à un rite sacré susceptible de rapprocher l’homme du divin. Et si la pensée weilienne se révèle non-conformiste pour aborder la figure du malheur, c’est parce qu’elle ne se limite pas à une tradition unique, mais trouve écho tant dans la religion chrétienne et le Nouveau Testament que dans la philosophie grecque de l’antiquité – principalement le stoïcisme et le platonisme – et dans certains textes orientaux tels que la Bhagavad-Gîtâ et le Tao Te King. Par un singulier amalgame de ces influences, Weil donne naissance à une méthode spirituelle dont une des étapes fondamentales est le malheur, thème très fécond pour dénouer et affronter le dialogue entre spiritualité et contemporanéité. Parce que cette méthode ne peut pleinement être appréhendée que sur la frontière de l’athéisme et de la croyance religieuse, approfondir ses implications permet d’interroger les traces du sacré dans les civilisations occidentales. Retracer les étapes de son développement permet également de sonder le rapport qu’entretiennent les hommes avec le malheur, ainsi que de porter un regard sensible sur une époque où l’actualité fait souvent état des malheureux alors que le malheur d’autrui semble être une réalité à fuir.

Entre désincarnation et réincarnation : la poétique du corps dans le récit d'un soi anorexique suivi de Carnet d'une désincarnée

Mémoire de recherche et création, incluant une partie essai et un texte de création.

Attitudes et comportements alimentaires des athlètes québécoises pratiquant un sport esthétique à un haut niveau : caractéristiques personnelles et comparaison à un groupe de contrôle

La pratique d’un sport de type esthétique est aujourd’hui considérée par plusieurs (Sundgot-Borgen & Torstveit, 2004; Thompson & Sherman, 2010) comme un facteur de risque à l’adoption d’attitudes et de comportements alimentaires inappropriés à l’égard de l’alimentation et de l’image corporelle (ACIAI) et ultimement au développement d’un trouble des conduites alimentaires (TCA). Les études actuelles portant sur cette problématique rapportent toutefois des résultats contradictoires. De plus, certains aspects méthodologiques associés notamment à l’hétérogénéité des échantillons limitent la portée interprétative de ces résultats. Afin de pallier les limites actuelles des écrits empiriques, cette thèse a pour but de tracer le portrait de la problématique des désordres alimentaires chez les jeunes athlètes québécoises de haut niveau en sport esthétique. Pour ce faire, un échantillon homogène de 145 adolescentes âgées de 12 à 19 ans a été constitué soit 52 athlètes de haut niveau et 93 non-athlètes. Les sports représentés sont le patinage artistique, la nage synchronisée et le ballet. À partir de cet échantillon, deux études sont réalisées. L’objectif de la première étude est de comparer l’intensité des ACIAI et la prévalence des TCA dans les deux groupes à l’aide de deux questionnaires soit le Eating Disorder Examination Questionnaire (EDE-Q) et le Eating Disorder Inventory-3 (EDI-3). Les résultats obtenus suggèrent qu’il n’y a pas de différence significative entre les athlètes et les non-athlètes de l’échantillon en ce qui a trait à l’intensité des ACIAI et à la prévalence des TCA. La deuxième étude est constituée de deux objectifs. Tout d’abord, comparer les deux groupes relativement aux caractéristiques personnelles suivantes : l’insatisfaction de l’image corporelle (IIC), le sentiment d’efficacité personnelle envers l’alimentation normative (SEP-AN) et l’image corporelle (SEP-IC), le perfectionnisme (P), l’ascétisme (As), la dysrégulation émotionnelle (DÉ) et le déficit intéroceptif (DI). De nature plus exploratoire, le second objectif de cette étude est de décrire et de comparer les caractéristiques personnelles qui sont associées aux ACIAI dans chacun des groupes. Afin de réaliser ces objectifs, deux autres questionnaires ont été utilisés soit le Eating Disorder Recovery Self-efficacy Questionnaire-f (EDRSQ-f) et le Body Shape Questionnaire (BSQ). En somme, les analyses indiquent que les athlètes de l’échantillon présentent des niveaux plus faibles de SEP-AN et de DÉ. Ce faisant, elles auraient moins confiance en leur capacité à maintenir une alimentation normative, mais réguleraient plus efficacement leurs émotions que les adolescentes non-athlètes. Une fois l’âge et l’indice de masse corporelle contrôlés, les résultats démontrent également que le SEP-AN et l’IIC contribuent à prédire dans chaque groupe les ACIAI tels que mesurés par la recherche de minceur. Le SEP-AN a aussi été associé dans les deux groupes à l’intensité des symptômes boulimiques. Les modèles obtenus diffèrent cependant quant aux variables prédictives principales. Chez les athlètes de l’échantillon, l’intensité des conduites boulimiques est associée à la DÉ alors qu’elle est davantage liée au DI chez les adolescentes non sportives. Enfin, en plus de discuter et de comparer l’ensemble de ces résultats aux autres travaux disponibles, les apports distinctifs de la thèse et les principales limites des études sont abordés. Des pistes sont également suggérées afin d’orienter les recherches futures et des implications cliniques sont proposées.

A arte de si: uma análise da ascese nas comunidades alternativas

In this research, we studied alternative communities that promote self-care practices, as well as environmental and community care.We problematized if there are ascetical practices in these communities - understanding asceticism from Ortega (2008) and Foucault (2006, 2009, 1998), which would be a transition from one type of subjectivity to another one to be achieved through exercises on itself, in other words, the ascetic oscillates between a refused identity to another to be drawn by an art that focuses itlself.This research was conducted through the analysis of files, observations of daily practices and interviews with open questions in order to achieve reflections and thoughts of the residents of alternative communities.For our study, we chose the Alternative Community of Campina, located in the Capon Valley/Bahia; Sabiaguaba community, located in Fortaleza-CE; and the National Meeting of Alternative Communities (ENCA). The research points to ways of living that create new subjectivities, in which the subject feels responsible for taking care of themselves, others and the environment