Body and transcendence in Virginia Woolf and Clarice Lispector = Corpo e transcendência em Virgínia Woolf e Clarice Lispector

Virginia Woolf and Clarice Lispector belong to quite different historical, political and cultural contexts. Beyond its antecedents and roots in European modernism, Brazilian modernism developed according to peculiar patterns and lines, cultivating, for example, more clearly political, nationalist and regionalist tendencies than happened in the British area. Molly Hite’s essay “Virginia Woolf’s Two Bodies” suggests the existence of two kinds of body represented and perhaps experienced by Virginia Woolf: “one kind was the body for others, the body cast in social roles”, the other, the “visionary body”, a second physical presence, which brings into play new perspectives on the female modernist body and new strategies of political and aesthetic representation. It is this “visionary body”, that, in many moments, intersects with transcendence. These two kinds of body are also present in Clarice Lispector’s work, structured, of course, around other complexities and gradations, explained by a different temporal context, but still touching common seminal questions. In Lispector, it is through the body cast in social roles that you reach the “visionary body” and transcendence. The movement is not a flight, as in Woolf, on the contrary it is a necessity, a condition to get to the essence.

Self-transcendence is related to higher female sexual desire

One facet of self-transcendence is creative self-forgetfulness (CSF; tendency to be attentionally absorbed in mindaltering experiences). Proneness to mind-altering attentional absorption and other aspects of self-transcendence were previously related to vaginal intercourse frequency, sexual arousability, and female coital orgasm. Given that sexual responsiveness is enhanced by focused attention, itwas testedwhether CSF correlates with sexual responsiveness, and if maladaptive defenses, openness to experience, and testosterone explain the hypothesized relationships. One hundred thirty-nine Portuguese (98 women) provided saliva samples for testosterone determination by luminescence immunoassays before and after a romantic movie scene and reported how intensely they felt sexual desire and arousal during the movie. CSF was measured by the Temperament and Character Inventory– Revised, maladaptive defenses by the immature defenses subscale of the Defense Style Questionnaire (DSQ-40), male and female past month desire by the desire dimensions of the International Index of Erectile Function (IIEF), and Female Sexual Function Index (FSFI). Female desire and arousal during themoviewere independently predicted by CSF, openness to experience and testosterone, but not by immature defenses. Female past month desire was independently predicted by CSF, testosterone, and less immature defenses. Possible psychobiological processes linking self-transcendence and sexual responsiveness are discussed.

The transcendence of time in the epistemology of observation from a phenomenological standpoint

In this article I deal with time as a notion of epistemological content associated though with the notion of a subjective consciousness co-constitutive of physical reality. In this phenomenologically grounded approach I attempt to establish a 'metaphysical' aspect of time, within a strictly epistemological context, in the sense of an underlying absolute subjectivity which is non-objectifiable within objective temporality and thus non-susceptible of any ontological designation. My arguments stem, on the one hand, from a version of quantum-mechanical theory (History Projection Operator theory, HPO theory) in view of its formal treatment of two different aspects of time within a quantum context. The discrete, partial-ordering properties (the notions of before and after) and the dynamical-parameter properties reflected in the wave equations of motion. On the other hand, to strengthen my arguments for a transcendental factor of temporality, I attempt an interpretation of some relevant conclusions in the work of J. Eccles ([5]) and of certain results of experimental research of S. Deahaene et al. ([2]) and others.

Death anxiety and experiences of transcendence : peak experiences of skydivers

Terror Management Theory (TMT) suggests that human beings battle to protect ourselves from the potential terror resulting from the juxtaposition of our need for selfpreservation and our unique human ability to realize that we cannot avoid death. Over 150 studies have shown that when people are primed with the awareness of mortality they grasp onto their cultural world view more tenaciously than when they are primed with another unpleasant stimulus (i.e., show "cultural world view defense"). Applying the principles ofTMT, the first purpose of the present research was to examine whether the amount of peak experiences reduce the tendency to show cultural world view defense (an indicator of unconscious death fear) after a death prime. The second purpose was to examine a new model of implicit spirituality, by testing proposed relationships between implicit spirituality, peak experiences and intrinsic religiosity, and by testing whether peak experiences and/or intrinsic religiosity mediate the relationship between implicit spirituality and conscious and/or unconscious death fears. Skydivers were chosen as the primary participants for this research because of their unique characteristics in the context of TMT research. Previous research suggests that veteran skydivers have peak experiences as they skydive, and I assumed that their peak experiences would not be influenced by intrinsic religious beliefs. Novice skydivers may have their implicit spirituality brought forth because of their proximity to possible death. The willingness of both groups to place themselves close to death allowed their reactions to unconscious and conscious death fears to be assessed in a real setting. Novice skydivers' proximity to death made them an ideal group to study to see whether intrinsic religiosity mediated the relationship between their implicit spirituality and conscious and/or unconscious death fears. One hundred and twenty-five people participated in this research: 38 veteran and 46 novice skydivers, as well as 41 people who accompanied them to the drop zone. Of these, 23 veterans, 19 novices, and 22 friends returned a follow-up packet of questionnaires three weeks later. As expected, the veterans' unconscious death fear scores remained stable from pre-jump to post-jump (after the death prime), and three weeks later, whereas the novices' scores increased, but only marginally. As predicted, the novice skydivers' implicit spirituality was significantly higher than the veterans' and was negatively correlated with their conscious death fear, which was not mediated by their intrinsic religiosity. Only the novices' follow-up (trait) implicit spirituality correlated negatively with their pre-jump unconscious death fear. Among both groups of skydivers, there were significant relationships between implicit spirituality and peak experiences, and although the novices were significantly higher on peak experiences after the jump, peak experiences did not mediate the relationship between implicit spirituality and unconscious death fear for either group. In both groups follow-up intrinsic religiosity correlated with implicit spirituality. Peak experiences and intrinsic religiosity were not related with one another, suggesting that these are different ways of accessing an implicit spirituality. Results imply that implicit spirituality was brought forth (in the case of novice skydivers who were consciously close to death) and can be accessed through both peak experiences and intrinsic religiosity.

Martin Heidegger and the problem of transcendence

Cette thèse a pour point de départ l’idée du jeune Heidegger selon laquelle le sens de l’être doit être recherché au moyen d’une phénoménologie ontologique, plus précisément par l’analytique existentiale du Dasein et la destruction de l’histoire de l’ontologie ; ou, comme nous l’interprétons, dans la transcendance du Dasein et la transcendance de l’être. L’étude du problème de la transcendance fait l’objet d’une approche phénoménologique, laquelle porte une attention particulière au vécu en tant que tel ainsi qu’aux conditions de possibilité de ce vécu, et repose sur une lecture attentive et critique des œuvres de Heidegger. C’est une telle approche phénoménologique qui nous permettra de mener à bien notre analyse du problème de la transcendance dans le corpus heideggérien. Nous serons par ailleurs en mesure d’aborder le débat opposant à ce sujet la tradition analytique (plus particulièrement l’approche pragmatiste) et la tradition continentale, notre étude s’inscrivant dans le cadre de cette dernière. Nous proposons ici une phénoménologie du problème de la transcendance qui fait également figure de phénoménologie du sens, de la possibilité et de la normativité. Prenant pour point de départ certaines contributions issues de la tradition continentale, nous soutenons que le sens de l’être peut être compris comme le problème de la transcendance. L’histoire de la philosophie doit être perturbée, déconstruite et repensée afin que le chemin de la philosophie, encore non pensé, puisse être mis au jour. L’accès à cet autre commencement doit être recherché dans la transcendance en tant que telle – de l’appel de la conscience fondé dans la nullité à l’encontre authentique avec la mort et l’ouverture de la temporalité ; de l’avènement historial de l’être jusqu’à, ultimement, le i! ! ! ! refus de l’être et le retrait du rien. L’événement (Ereignis) de l’être est donc compris comme processus de dépassement de soi à partir duquel la transcendance de l’être – ou, comme le formule Heidegger, la fin des questions – est possible.

Mahler's Third Symphony and the Languages of Transcendence

Thesis (Master's)--University of Washington, 2016-06