ABSTRACT
Resumo O relato de história de vida não é, como muitos pensam, uma metodologia de fácil aplicação, pelo menos em se levando em consideração o pensamento de Walter Benjamin, para quem a história não é simples relato de fatos, mas um encadeamento de experiências que nem sempre podem ser expressas sem correr riscos que, em grande medida, prejudicam ou violentam a consciência do indivíduo que faz do relato um meio para encontrar "redenção" (Erlösung) de experiências do passado marcadas de sofrimentos. Acrescente-se a isso o fato de que, segundo o autor, com a modernidade, perdeu-se a capacidade tanto de contar quanto de ouvir experiências de vida. O texto trabalha essas questões, além de buscar contribuir com os estudos sobre identidade, na perspectiva da psicologia social crítica, que utiliza o método de relato de história de vida.
Abstract Life history reports are not, as many people think, a methodology of easy application, at least when taking into account the thought of Walter Benjamin for whom history is not a simple account of facts, but a chain of experiences that may not always be expressed without taking risks which to a great extent undermine or violate the conscience of the individual who makes the report a means of finding "redemption" (Erlösung) from experiences of the past marked by suffering. Added to this is the fact that, according to the author, with Modernity, the capacity of both counting and listening to life experiences has been lost. This paper discusses such matters and contributes to studies on identity from the perspective of critical social psychology, which uses the method of History of Life Report.
Résumé L'histoire de vie n'est pas, comme beaucoup le pensent, une méthodologie d'application facile, du moins en tenant compte de la pensée de Walter Benjamin, pour qui l'histoire n'est pas un simple récit de faits, mais une chaîne d'expériences qui ne peut pas toujours être exprimé sans prendre des risques qui portent, en grande partie, atteinte à la conscience de l'individu qui fait du rapport un moyen de retrouver la « rédemption ¼ (Erlösung) d'expériences passées marquées par la souffrance. À cela s'ajoute le fait que, selon l'auteur, avec la modernité, la capacité de raconter et d'écouter des expériences de vie a été perdue. Le texte aborde ces questions et cherche à contribuer aux études sur l'identité, dans la perspective de la psychologie sociale critique, qui utilise la méthode du Rapport d'Histoire de vie.
Resumen El relato de historia de vida no es, como muchos piensan, una metodología de fácil aplicación, al menos teniendo en cuenta el pensamiento de Walter Benjamin para quien la historia no es simple relato de hechos, sino un encadenamiento de experiencias, que no siempre pueden ser expresadas sin correr riesgos los cuales, en gran medida, perjudican o violan la conciencia del individuo que hace del relato un medio para encontrar la "redención" (Erlösung) de experiencias del pasado marcadas de sufrimientos. A ello se agrega el hecho de que, según el autor, con la modernidad se perdió la capacidad tanto de contar como de oír experiencias de vida. Este texto trabaja esas cuestiones, así como busca contribuir a los estudios sobre identidad, en la perspectiva de la psicología social crítica, que utiliza el método de relato de historia de vida.
Subject(s)
Humans , Narration , Memory , Social Identification , Life Change EventsABSTRACT
Baseado no referencial teórico da psicologia simbólica junguiana, o autor analisa o símbolo da ferida do rei Amfortas na lenda do Graal. Nesta teoria, os arquétipos matriarcal, patriarcal, da anima, do animus e da alteridade não se restringem ao individual, ao masculino ou ao feminino, pois todos esses arquétipos incluem os dois gêneros e a dimensão cultural. Na transição para a maturidade (40-60 anos), segunda adolescência ou metanoia, ativam-se conteúdos dos arquétipos da anima, do animus e da alteridade na posição ativa (Byington, 2013). Essa transição é a missão redentora do herói inocente e tolo Parsifal, na lenda do Graal, pois foi nela que o rei Amfortas caiu na lascívia e numa depressão defensiva patriarcal, pela sedução de Kundry, dominada pelo feiticeiro Klingsor. Parsifal é o herói inocente-tolo do arquétipo da alteridade, que resiste à tentação de Kundry, resgata a lança, anula a feitiçaria de Klingsor e destrói seu castelo. Ao curar a ferida de Amfortas com a lança que o feriu e a Jesus, Parsifal salva o reino, resgata a fixação matriarcal e patriarcal do Self individual e do Self cultural e se torna rei do Graal. No nível mitológico o herói Parsifal pode ser associado a Cristo e a Buda.
Based on Jungian symbolic psychology, the author analyses the symbol of king Amfortas' incurable wound in the Grail legend. In this theory, the matriarchal, patriarchal, anima, animus and alterity (otherness) archetypes are not restricted exclusively either to the feminine or the masculine, as all these archetypes include both genders. They can be activated to lead individuation in any existential dimension. In the maturity stage (40-60 years), the second adolescence or metanoia, contents of the anima, animus and alterity (otherness) archetypes are activated in the active position (Byington, 2013). This transition is the goal of the Grail legend when king Amfortas tempted by Kundry fell into matriarchal lasciviousness and patriarchal defensive depression, dominated by the magic of the sorcerer Klingsor. Parsifal is the innocent fool hero guided by the alterity (otherness) archetype. He resists Kundry's temptation, rescues the spear, exorcises Klingsor's magic and his castle is destroyed. Curing Amfortas's wound and the matriarchal and patriarchal fixations, Parsifal saves Kundry, king Amfortas and the kingdom and is crowned king of the Grail. In this sense, two great symbols of anima and animus archetypes in the archetypal theory of history are the mythological figures of Buddha and Christ.
Subject(s)
Ego , Individuation , Knowledge , Love , Object Attachment , Personality Development , SymbolismABSTRACT
The Kite Runner, written by Khaled Hosseini, is a famous novel for its devastating and painfully honest depiction of identity, betrayal, deception and atonement. The narrative portrays the journey of a boy escaping from his haunted childhood while torturing himself with his own contrition. These two concepts of identity and redemption play a vital role in creating the string that binds the characters together. As a reader of The Kite Runner, one embarks on a journey that leads through the life of the glamorous prosperous Afghanis, as well as the treacherous horrific life of those less fortunate. Most importantly, however, one encounters face-to-face the good and evil that comes out when these two very distinct lives are intertwined. Amir‟s “unatoned sins”, as they are described in the novel‟s opening chapter, have plagued his conscience and cast an oppressive shadow over his joys and triumphs. The phone call interrupts Amir‟s seemingly comfortable life as a married man and newly-published novelist in America, and launches an epic journey back to Afghanistan in search of redemption. The present paper explores guilt and perseverance in The Kite Runner as the motivation for an individual to seek redemption and attain the satisfaction of self-fulfillment. Unfolded through the first person narrative mode , the novel is structured like the memory lane of the protagonist Amir whose sense of remorse and guilt over the sin of leaving behind his ever loyal friend Hassan, for reasons far too vague , force him to commit acts of expiation through return . Amir‟s return to homeland, tarnished and tattered by war, fundamentalism and the turbulence of a Taliban led regime unfolds his journey towards self identity and redemption. Unlike Changez in The Reluctant Fundamentalist, in The Kite Runner, Amir faces no sense of identity crisis in the adopted homeland. Rather he feels himself a stranger when he returns to the changed realities of his home town, Kabul. Amir‟s journey home in search of Hassan‟s surviving son, Sohrab is replete with conflict, violence and violations. In the novel, the border between Afghanistan and Pakistan is a volatile plane of clash and confrontation of identities and loyalties. As Seyham describes,” border carries intrinsically within itself an idea of perpetual motion and confrontation (201). The border thus turns almost into a real space in which the confrontations between cultures , nationalities and languages take place , and in which , ideally the culture of hybridization replaces the traditional idea of a national identity. Amir is a cultural hybrid which makes him distinct and unique. Thus the novel revolves around the central axiom of personal selves permeated by political prejudices and permutations.
ABSTRACT
Embora esteja no centro do projeto moderno, a ideologia de um eu autônomo ganha contornos novos a partir da segunda metade do século XX, quando começa a se delinear a sociedade "sem limites". O campo do consumo foi fértil na propagação dessa ideologia, embora nunca sugerisse abertamente que o consumidor assumisse a responsabilidade pelos seus atos. A esfera do consumo foi constituída longe de um olhar e discurso público centrados em uma política de autocontrole do consumidor. Mas, nos últimos quinze anos, começou a ganhar relevância o discurso do consumo responsável pelo meio ambiente. Objetiva-se refletir sobre esse discurso a fim de se compreender como ele sugere um retorno ao universo da proibição social e da culpa que parecia banida de uma sociedade que havia rompido com quase todos os limites sociais, e de como isso está gerando uma nova mercadoria: a redenção.
Although the ideology of the autonomous self has been in the center of Modern Project, it came with new shapes after the second half of the twenty century, when the society "unlimited" was born. The consumption field was "fertile" in the dissemination of that ideology, although never suggested clearly that the consumer had to assume the responsibility for his acts. The sphere of consumption was constituted far from a public discourse and view centered in a policy of self-control consumer. But, in the past fifteen years, it has appeared the discourse for responsible consumption regarding environmental issues. This article aims to reflect on this discourse, with an attempt to understand how it suggests a return to the universe of social prohibition and guilt that seemed to have been banned from a consumer society that had broken with almost all social limits, and how this is creating to a new commodity: redemption.
Subject(s)
Environment , Guilt , Personal Autonomy , Social Responsibility , Sustainable DevelopmentABSTRACT
The purposes this study were to a) analyze the revisiting ratio of resting customers after issuing online coupons, b) compare the characteristics of coupon redemption customers with non-redemption customers. For this study, the customers of M restaurant who did not revisit during the last 8 months were classified as 'resting customers', totaling 4,052 customers. The online coupons, valid for 9 months, were sent via e-mail to those customers. After that, the data collected from those who redeemed the coupon in September 2006 was utilized. As a result of sending the coupon to 4,052 resting customers, 1,288 customers redeemed the coupon during the study period, showing relatively high redemption ratio (31.6%). The average check of customers with the online coupon was decreased by 22% compared with customers without the coupon, but the party size remained almost the same, 2.6 customers, and also the redemption ratio was increasing as the expiration date of the coupon was approaching. The redemption ratio of female (35.3%) was much higher than male (19.2%), representing higher redemption possibility of the female customers by issuing the coupon. The redemption ratio of the twenties (69.1%) was obviously higher than other age groups. Also, the non-redemption ratio of other groups except the twenties was higher than the redemption ratio. The redemption ratio of low-educated was higher, under college degree (58.6%), college degree (35.4%), and over college degree (16.6%). Following the result of the average visiting frequency of redemption customers during last the 8 months was 4.2, the frequency of non-redemption customers was 9.8. The total average visiting of non-redemption customer was 10.5, and that of redemption customers was 8.6. Customers who visited the restaurant less frequently in the past have higher possibility to revisit after receiving the coupon