Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?

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In this paper, I discuss early complexity in the southern Lake Titicaca Basin of the Bolivian Andes. I examine a regional landscape of multi-community formations that emerged during the Late Formative Period (100 BC-AD 500). I suggest that during the Late Formative in the southern Lake Titicaca basin, the establishment of Khonkho Wankane and other disembedded centers, played an important role in the social transformations that ultimately gave rise to centralized political systems. Political activity was undoubtedly an important element of social interaction, but it was enmeshed with ritual and other activities, such as mound construction, and formed an embedded part of more encompassing, large-scale ceremonial encounters. More than they were aggrandizers, those who resided at Khonkho were social and ideological mediators. This case suggests that non-state complexity may be far more variable than most current archaeological models propose. / En este artículo se discute la complejidad temprana en la cuenca sur del lago Titicaca, en los Andes bolivianos. Se estudia un paisaje regional con formaciones de carácter multicomunal que surgieron durante el Periodo Formativo Tardío (100 a.C.-500 d.C.). Se sugiere que, en esta etapa, el establecimiento de Khonkho Wankane, junto con el de los disembedded centers, es decir, centros con poca población residente, pero a los que llegaban gente en número nutrido para la realización de ceremonias, festines u otras prácticas rituales, tuvo un papel importante en la transformación social que dio origen, por último, a los sistemas políticos centralizados. Sin duda, la actividad política fue un elemento importante de interacción social, pero estuvo involucrada con rituales y otras actividades —tales como la construcción de montículos— que constituyeron una parte primordial de los más influyentes encuentros ceremoniales a gran escala. Más que un conjunto de individuos que deseaban diferenciarse o acumular más poder que los demás (aggrandizers), aquellos que residieron en Khonkho Wankane fueron mediadores sociales e ideológicos. Este caso sugiere que la complejidad no estatal pudo ser mucho más variable de lo que diversos modelos arqueológicos proponen en la actualidad.

Places of ritual encounter have been significant in South American Andean cultures for millennia. In this paper I examine the highland Andean center of Tiwanaku as a place of ritual encounter, focusing on changes in its built ceremonial structures and monuments from the Late Formative (200 BC-AD 500) to the Early Middle Horizon (AD 500-800). Specifically, I focus on changes in the total physical contexts of its sunken courts. Drawing on very recent research on the Late Formative, I conclude that Tiwanaku’s ascendance in the Middle Horizon was in great part its transformation from a local ritual-political center to a panregional urban ceremonial center. This transformation recursively depended on and produced new places of encounter and new types of ritual persons to maintain and visit them. / Durante milenios, los lugares de encuentros rituales han sido muy importantes en las culturas andinas de América del Sur. En el presente artículo se analiza el centro altiplánico de Tiwanaku como un lugar de encuentro ritual, con un énfasis en los cambios constructivos de los monumentos y estructuras ceremoniales desde el Periodo Formativo Tardío (200 a.C.-500 d.C.) hasta el Horizonte Medio Temprano (500-800 d.C.). De manera específica, se tratan los cambios de la totalidad de los contextos físicos en los patios hundidos. Sobre la base de investigaciones recientes, se concluye que la ascendencia tiwanaku durante el Horizonte Medio se debió, en gran parte, por su transformación de centro político-ritual local en uno de carácter ceremonial urbano y panregional. Esta transformación produjo y dependió de nuevos lugares de encuentro y de nuevos tipos de personajes rituales para mantenerlos y visitarlos.

The paper analyzes the status of God's existence in Ricoeur's thought. This question emerges from the central character of language in religious experience and the reference to God in Ricoeur's hermeneutics.The A. examines whether in Ricoeur God has a discursive existence. S!nce this hypothesis presupposes that there is no place for silence at the word's origin,dueto God's existence being always related to language, this supposition is also examined. The A. wishes to support the idea that silence is always given in and by language. Consequently, the arguments favor God's discursive existence in the hermeneutics of Ricoeur's religious discourse. / Se trata de analizar la cuestión del estatuto que tiene la existencia de Dios en el pensamiento de Ricoeur. La cuestión se origina en la centralidad de la idea de la lingüisticidad de la experiencia religiosa y de la referencia a Dios en la hermenéutica ricoeuriana. Se examina la posibilidad de afirmar que en Ricoeur Dios tiene una existencia discursiva. Como esta hipótesis debe manejar el supuesto de que no hay lugar para el silencio en el origen de la palabra, porque la existencia de Dios está siempre vinculada con el lenguaje, también se examina este supuesto. Se trata de apoyar la idea de que el silencio siempre se da en y por el lenguaje, por lo cual también se argumenta en favor de la existencia discursiva de Dios en la hermenéutica del discurso religioso de Ricoeur.

La presente investigación tiene como objetivo comprender el proceso de duelo que el adulto mayor vivencia en el cambio de la corporalidad y la incidencia que tiene la religión durante el proceso. Este estudio fue de tipo cualitativo de diseño fenomenológico, se utilizó́ la técnica de entrevista semiestructurada. La muestra estuvo comprendida por 10 adultos mayores entre 67 a 87 años. Se utilizó el análisis de contenido para establecer las categorías: cuerpo que envejece, trabajo de duelo en la vejez, melancolía, reflexión vital y reparación, la fe en Dios y el propósito de vida. Los resultados fueron discutidos en base a sus vivencias y experiencias a lo largo del ciclo vital, además, de sus creencias religiosas. Se concluye que los participantes notan el proceso de envejecimiento de sus propios cuerpos a través de una serie de señales (i.e. arrugas, canas, pérdida de fuerza, entre otros). Esta experiencia resulta ser compleja y es trabajada como si fuese un duelo (por la pérdida del cuerpo joven), desde el cual también se experimenta la melancolía a través de momentos en los que los participantes expresan desesperanza o añoranza hacia el futuro. / The objective of this research is to describe the way in which grief is manifested in the face of bodily changes in older adults of one religious community. This was a qualitative study of phenomenological design, using the semi-structured interview technique. The sample consisted of 10 elderly couples between 70 and 85 years of age. Content analysis was used to establish the categories: aging body, grief work in old age, melancholy, vital reflection and repair, faith in God and life purpose. The final results were discussed based on their adventures and experiences throughout the life cycle, in addition to their religious beliefs. It is concluded that the participants notice the aging process of their own bodies through a series of signs (i.e. wrinkles, gray hair, loss of strength, among others). This experience turns out to be complex and is worked out as if it were a mourning (for the loss of the young body), from which melancholy is also experienced through moments in which the participants express hopelessness or longing for the future. / Tesis

Les personnes auto-déclarant une "électrohypersensibilité" (EHS) signalent des problèmes de santé dont des maux de tête, stress, douleurs cutanées, qu'ils lient à l'exposition aux champs électromagnétiques. L'origine, ainsi que le mécanisme de développement des symptômes associés à l'EHS sont à ce jour inexpliqués. L'objectif de la thèse était d'accroître le niveau de connaissance de ce syndrome et ainsi d'identifier d'éventuels troubles biologiques. Ce travail a exploré le fonctionnement des systèmes endocrinien, nerveux autonome, immunitaire et le sommeil chez les EHS à l'aide de marqueurs physiologiques (variabilité du rythme cardiaque, activité électrodermale et rythme respiratoire) et biologiques (marqueurs salivaires et urinaires). Deux études ont été réalisées : une enquête par auto-questionnaire combinée à une étude de caractérisation sans exposition aux champs électromagnétiques et une étude de provocation avec exposition à quatre signaux électromagnétiques successifs. A l'aide du questionnaire, nous avons fourni un aperçu général sur l'EHS en France. Nos résultats sur le sommeil indiquent des perturbations chez les EHS. De plus des marqueurs (alpha amylase et nombre de réponses électrodermales) diffèrent entre les groupes EHS et non EHS. La majorité des marqueurs physiologiques et biologiques n'indiquent pas d'effet en réponse à une exposition électromagnétique chez les EHS. / People suffering from "Electrohypersensitivity" (EHS) report health problems such as headaches, stress, skin pain, that they associate with exposure to electromagnetic fields. So far, origin and underlying mechanism of EHS are unexplained. The aim of this thesis was to bring knew knowledges on this syndrome and identify possible biological markers. This work focused on the endocrine, autonomic, immune functions and sleep in people self-reporting EHS by using physiological (heart rate variability, electrodermal activity and respiration rate) and biological (salivary and urinary) markers. Two studies were performed : a self-questionnaire survey combined with a characterization study without any intentional exposure to electromagnetic fields and a provocation study with exposure to four successive electromagnetic signals. The conducted survey provided an overview of EHS in France. Our results indicate the presence of sleep disturbances in EHS and markers (salivary alpha amylase and number of electro dermal responses) significantly differ between EHS and non EHS group. Most of physiological and biological markers were not affected by electromagnetic exposure in EHS

The purpose of this study was to understand what is meant by spiritual care (andlig vård) as structured within the founding statutes and guidelines of the hospital church (Sjukhuskyrkan), the correctional services (Kriminalvården), and the health care services (hälso- och sjukvården) in Sweden. How the possibilities and limitations of spiritual care in Sweden are made visible from a socio-religious perspective is an overarching research question that forms the basis for the three sub-questions on how spiritual care is defined, designated and structured. The basis for the empirical material is partly text material from laws, presentations, guidelines, directives and basic documents for spiritual care and partly interview material from selected informants.Parts of the Constitution of Society by Anthony Giddens (1984) became the theoretical perspective. The method chosen emanated in the qualitative methods of Kirsti Malterud. The conclusions are that the structure for spiritual care in Sweden is strictly community-centered, and is reproduced through the individual actors, where the dominance of the Hospital Church maintains another ongoing and changing social system in spiritual care. This can create an unbalanced social structure in the arena of spiritual care. SST, Myndigheten för stöd till trossamfund (the Swedish Agency for Support to Faith Communities) and the Hospital Church have the means of power through the external caregiver structure on which spiritual care is based. This structure applies in a similar way to the spiritual care within the Swedish Prison and Probation Service, that reports structural imbalances that can lead to social vulnerability, discrimination and intolerance in prisons and demanding a Swedish vocational education. A clearer, patient-centered, approach is pointed out in this study, where patients with an existential crisis can be treated with either a general spirituality or a religious spirituality, where the concept of existential health through existential support can then be about both spiritual care and nursing.

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2018-02-21T18:44:33Z No. of bitstreams: 1 joselito_freire_moreira_araujo_filho.pdf: 321248 bytes, checksum: d6bffeafdfa592b97e7d31f75c964d41 (MD5) / Made available in DSpace on 2018-02-21T18:44:33Z (GMT). No. of bitstreams: 1 joselito_freire_moreira_araujo_filho.pdf: 321248 bytes, checksum: d6bffeafdfa592b97e7d31f75c964d41 (MD5) Previous issue date: 2017-11-03 / This Masters dissertation aims to address the dynamism of human reception and the listening to one another as necessary conditions for the existence of interreligious dialogue, presenting its relationships, concepts, developments and limitations. It analyzes the understanding of interreligious dialogue, recognizing and respecting the diversity of cultures and religious traditions, valuing the right to difference that provides friendly coexistence of people of different creeds and customs. This dialogue can be seen as a challenge which depends on real disposition of openness, supported in respect and attention to all creeds, breaking down barriers of intolerance. To do so, it demonstrates the need to understand the other's being as a place of freedom and expression. / Esta dissertação de mestrado tem como objetivo abordar o dinamismo do acolhimento humano e da escuta do outro como pressupostos necessários para a existência do diálogo inter-religioso, apresentando suas relações, conceitos, desdobramentos e limitações. Analisa a compreensão do diálogo inter-religioso, reconhecendo e respeitando a diversidade de culturas e tradições religiosas, valorizando o direito a diferença que proporciona a coexistência amigável de pessoas de diferentes credos e costumes. Esse diálogo pode ser visto como um desafio por depender de uma disposição real de abertura, apoiado no respeito e na atenção a todos os credos, rompendo barreiras de intolerâncias. Para tanto, demonstra a necessidade da compreensão do ser do outro, como lugar de liberdade e expressão.

Historically, medicine has emphasized biological models of illness, while ignoring their psychological dimensions. This outlook has been emphasized further in the recent era of genetic research. In spite of our best efforts, however, certain conditions that clinicians consider exclusively rooted in biology have remained difficult to manage. In order to demonstrate the importance of psychological factors in such conditions, this thesis examines the role that psychological factors play in lactose intolerance and chronic spontaneous urticaria. Findings from Study 1 and its corresponding pilot project suggest that expectancies are a key mechanism in lactose intolerance. Specifically, expectancy manipulations led self-reported lactose intolerant individuals to develop common intolerance symptoms (bloating, abdominal pain, and flatulence). Findings from Study 2 reveal that psychosocial factors appear to be implicated in the onset and development of chronic spontaneous urticaria. These results may lead to the development of new psychological interventions to alleviate lactose intolerance (through expectancy-manipulation) and chronic spontaneous urticaria (through negative thought process de-automatization, as outlined in Commentary Response 1). Finally, this thesis addresses the ethical dilemmas which may accompany psychologically-targeted treatments, and suggests a method through which deceptive practices may be ethically employed to benefit patients. / Bien que la médecine s'intéresse aux modèles biologiques de la maladie depuis bien longtemps, elle a tendance à ignorer les dimensions psychologiques associées à ces modèles. Cette perspective incomplète s'est amplifiée au cours des dernières années avec l'expansion des recherche dans le domaine génétique. Malgré les plus francs efforts des chercheurs et des cliniciens, cependant, certaines maladies considérées comme essentiellement biologiques demeurent difficiles à comprendre et à contrôler. Défendant l'importance des facteurs psychologiques associés à de telles conditions, la présente thèse vise à comprendre le rôle des facteurs psychologiques dans l'intolérance au lactose et l'urticaire spontanée chronique.Les résultats de l'étude 1 ainsi que du projet pilote associé suggèrent que les attentes jouent un rôle clef dans l'intolérance au lactose. Plus spécifiquement, manipuler les attentes des participants intolérants au lactose suffirait à déclencher des symptômes typiques de cette condition (ballonnements, douleur abdominale et flatulences). Les résultats de l'étude 2, quant-à-eux, révèlent que des facteurs psychosociaux seraient impliqués dans la génération et le développement de l'urticaire spontanée chronique.Ensemble, ces résultats nous mènent à considérer de nouvelles interventions psychosociales pouvant potentiellement réduire les symptômes de l'intolérance au lactose (en manipulant les attentes) et de l'urticaire spontanée chronique (en désactivant les processus de pensée négative tel qu'illustré dans la Réponse Commentaire 1 [Commentary Response 1]). Enfin, la présente thèse examine les dilemmes éthiques générés par les traitements visant la manipulation des aspect psychosociaux liés à ces conditions et suggère un moyen d'employer de telles déceptions d'une manière éthique pour le bénéfice des patients.