Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition)


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Through movements and actions, the players are led to discover the lived and not-lived dimensions of their inner worlds Santos, , p. I chose to focus on the etymology of drama , which, according to Slade , p. This author also affirms that doing, searching, and fighting are attempted by everyone. It means, rather, taking part in a roleplaying game, a simulation game, in front of a more intimate audience. During the dramatizations there might and might not be anyone watching the improvisations, but many of them, soon afterwards, might experience similar processes.

And this alters how you see, from where you see, for what you see, and why you see. The players , in this context, share their processes with witnesses, trying to reach them through resonance. As Barret and Landier , p. The authors further indicate, thus, that we get to know someone better after having played with them. I would add that we can also get to know ourselves better while playing with others.

And by better knowing ourselves, it is possible to establish contact with others in a more intense, more vertical, and full-of-life manner. They are short stories directly transmitting the knowledge accumulated by human beings in their civilization processes, in a reading of their deeper layers and vertical dimensions. Existing in several cultures, philosophical stories are an instrument for containing and transmitting precious teachings, literally extra -ordinary, in the sense that they extrapolate the ordinary aspect of everyday experiences.

Listening to and narrating these stories is, ancestrally, a way of educating children, youth, and adults. This concept, within this tradition, does not include fairy tales, mythical accounts, fantastic tales, moral tales, parables, or didactic stories; which are usually based on primordial timeless beings and times, as in origin myths. The Anthropology of the Imaginary does not consider symbolic narratives such as myths and philosophical stories as belonging exclusively to primitive, irrational, backward populations.

Even though philosophical stories contain humor, and several of them can make us smile and laugh, they are not jokes. Philosophical stories are ripe with regenerative power. It looks to me as if the teachings contained in them dig deeper in the listeners while they are laughing. Philosophical stories are the raw material for sensitizing and developing a sensitive reason Ferreira-Santos, ; they help dealing with apparently impossible situations; they provide us with the opportunity of laughing at our own problems, putting these problems phenomenologically in perspective; they help us notice the object and the background , preventing the hyperdimensioning of the object personal communication, Grillo, The oral-tradition story is ripe with a concept of cosmos situating human beings in a scale in which they are not in a superior hierarchical position, but which they compose with other natures of being.

Through the double event of listening and narrating an oral-tradition story, we can observe that every life experience is unique, at least for each one of us, experiencing for the first time what is ancestral or archaic. According to Bachelard , as cited in Ferreira-Santos, , p.

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Self-achievement is understood in Socratic terms: knowing myself and becoming who I am. Healing understood as pharmakon, as medication or, more precisely, as re-mediation, reestablishing plots whose threads were previously cut from ourselves Ferreira-Santos, Traditional stories reflect an internal cosmogony personal communication, Grillo, , they do not have a prevailing spatial-temporal ideology as more socializing perspectives might assume , because they serve, among others, the purpose of teaching self-observation.

The double event of listening and narrating these stories enables an experience of the power games continually acting over the human being, it expresses inner conflicts in external situations. Facing the same situation, each internal aspect reacts a certain way, having diverse and sometimes contradictory tendencies. Philosophical stories expose the duality of wanting and not-wanting which cohabit and continuously alternate within ourselves at every moment.

These stories connect generations, because they describe inner processes which are common to people of several ages living in different parts of the world. These propellers are the external expression of inner enemies. As Shah , p. These indications made us reflect upon the nature and the function of the teaching stories and the philosophical stories , understanding that the knowledge obtained in these narratives has its own way of being taught because, according to Shah , p.

Resignifying oneself through fabulation depends on who receives the story, and on how and when they are being received Shah, , p. The meeting of the narrative and the listener happens when the narrative resonates with the people experiencing it. In contact with these narratives, something extraordinary might happen, impossible to put into words, but physically perceptible by the senses: an electricity, a magnetism, an impression of something unhabitual, with a very specific flavor. A silence of a rare, unhabitual quality is made present. As if something mental, associative, was being silenced and, paradoxically, something wise could be heard inside of us.

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Philosophical stories belong to another time, are beyond and behind the counting of chronological time, of the mechanical time, of the homogenous time of daily-life obligations. And philosophical stories can only be processed when we are in touch with this timeless, spaceless space-time.

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These narratives can only be enjoyed and understood when we enter an extraordinary rhythm. The philosophical stories used in our investigation belong to philosophical traditions and systems which possess, also, their own symbology and terminology. In this investigation, philosophical stories have the function of a symbolic narrative encapsulating in words what were previously actions, rites. I began realizing that in the philosophical stories chosen to base the stories dramatization group there was a recurrent reappearance of the characters of the master and the apprentice and of the act of learning and teaching.

Moreover, in the selected philosophical stories , through a poetic arrangement of images Bachelard, , the figure of the wise old man was also recurrent. In the selected philosophical stories , this wise old man undertakes disconcerting, unexpected attitudes, many times resulting in comicality and strangeness.

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Sometimes they are characters who cause even repulse or scorn. These are stories in which the initiation mytheme is present. Mytheme is the minimal significant unity of a myth, the most basic structure of myth composition Durand, , In the Durandian mythodological Durand, style of decomposing a myth or a story, as in this investigation into mythemes , the most recurrent one found in our selected stories was the initiation mytheme.


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Initiation is here understood as a rite of passage or a change of ontological regime or of social status Eliade, , However, I have not worked directly with rites of birth, marriage, or death. To ask other readers questions about Sagarana , please sign up. Lists with This Book. Community Reviews. Showing Rating details. More filters. Sort order. Viajava com boiadeiros, pernoitava no campo, compartilhava da sua modesta forma de vida, conheceu e registou minuciosamente a fauna e a flora que encontrou. View all 4 comments. May 19, Lizzy rated it it was amazing Shelves: brazil , classics-literay-fiction , read-years-ago , short-stories , favorites-of-all-times.

Sagarana is a brilliant collection of short-stories, one more beautiful than the next. I read Saragana in Portuguese and have no knowledge of an English edition, but some of his stories were translated separately. Nevertheless, highly recommended. Mar 30, Ben Loory rated it it was amazing. View all 3 comments. Jul 08, Dauro Veras rated it it was amazing Recommends it for: ladyrasta,inagaki.

Recentemente o reli e me deliciei com O Burrinho Pedrez e A hora e a vez de Augusto Matraga, entre outras obras-primas.

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Sep 02, Jacob Wren marked it as to-read. I ordered this book on the internet. Nossa e do mundo inteiro. Mas depois o mar acalma e apetece descansar. A nossa sardinha trabalha muito bem para o bronze! Haja rio!

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Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition) Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition)
Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition) Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition)
Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition) Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition)
Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition) Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition)
Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition) Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition)
Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition) Contos Reais de um Mundo Imaginário II - versão do autor (Portuguese Edition)

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