Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1983. / Includes bibliographical references (leaves 77-78).

Thesis (Ph. D.)--University of Texas at Austin, 2008. / Vita. Includes bibliographical references.

Thesis (Th. D.)--Grace Theological Seminary, 1981. / Abstract. Includes bibliographical references (leaves 406-436).

Thesis (Th. D.)--Grace Theological Seminary, 1981. / Abstract. Includes bibliographical references (leaves 406-436).

Thesis (Th. D.)--Grace Theological Seminary, 1981. / Abstract. Includes bibliographical references (leaves 406-436).

Submitted by Marlene Aparecida de Souza Cardozo (mcardozo@pucsp.br) on 2016-08-27T17:28:34Z No. of bitstreams: 1 Cláudio Roberto Fontana Bastos.pdf: 19102951 bytes, checksum: de6f4c90b935d3aa864e9810fa744d13 (MD5) / Made available in DSpace on 2016-08-27T17:28:34Z (GMT). No. of bitstreams: 1 Cláudio Roberto Fontana Bastos.pdf: 19102951 bytes, checksum: de6f4c90b935d3aa864e9810fa744d13 (MD5) Previous issue date: 2016-06-10 / This thesis aims at considering the “death and life” dialogy under the perspective of com-plexity. The work Humanity and death constitutes an hermeneutic part of the reading and analyses held for the understanding of the subject. Such work is not restricted to the field of thanatology and does not lose its anthropological root, as well as its reflexive condition. At first, the itinerary we followed considers the “life and death” dialogy as an embryo of the complex thinking. The dialogy of the death and its reform by means of the complex thinking are closely related to the reform of life and the reform of society. The second moment adres-ses Edgar Morin’s approach towards Paul Ricœur’s thinking. The main text is Living up to dead, posthumous manuscript, in which are the losses experiences in the author’s autobio-graphy and their influence in the building of his thinking. We developed the subjects me-mory, forgetfulness of the grief as means to a reflexion based on uncertainties and that allow the criticism and the facing of the death seen as being separate from life. The third moment points to the reflections about the afterdeath. It is about the prolongations of life, the progress of Science, the immortality, so present in Morin’s reflections, and Ricœur demonstrates, in the subjects memory, forgetfulness and grief, a way of staying alive until death. Ricœur assigns the living ones the task of accepting and spreading the will of being. In the extreme situations of horror and anguish, the retrieving of memory and history acquires strength and potentialities that go beyond the ordinary death. The themes of salvation and resurrection are treated within the Judeo-Christian view by Morin and under Ricœur’s anthropologic and hermeneutic perspective. Both believe in life and offer their own biographical notes as a Science which believes in passions, in hope and in the ethics of solidarity / O objetivo desta tese é pensar a dialogia morte vida sob o prisma da complexidade. A obra O Homem e a Morte constitui um eixo hermenêutico das leituras e análises para a compreensão do tema. Ela não se restringe ao campo da tanatologia nem perde sua raiz antropológica e sua condição reflexiva. O itinerário que seguimos, num primeiro momento, trata a dialogia “vida- morte” como embrião do pensamento complexo. A dialógica da morte e sua reforma pela via do pensamento complexo ligam-se intimamente à reforma da vida e à reforma da sociedade. O segundo momento trata da aproximação de Edgar Morin com o pensamento de Paul Ricœur. O texto central é Vivo até a morte, manuscrito póstumo, em que há as experiên-cias de perda na autobiografia do autor e a sua influência na construção de seu pensamento. Desenvolvemos os temas da memória, do esquecimento do luto como vias que possibilitem uma brecha de reflexão pautada nas incertezas e que possibilitam a crítica e enfrentamentos da morte entendida de maneira disjuntiva à vida. O terceiro momento aponta as reflexões para o além da morte. Trata-se dos prolongamentos da vida, dos progressos da ciência, da amortalidade tão marcadas nas reflexões de Morin e que Ricœur demonstra nos temas da memória, esquecimento e luto uma maneira de permanecer vivo até a morte. Ricoeur atribui aos vivos a tarefa de assumir e perpetuar o desejo de ser. Nas situações extremas de horror e angústia, o resgate da memória e da história adquirem força e potencialidades que vão além da morte comum. Os temas da salvação e da ressurreição são tratados no âmbito da visão judaico-cristão por Morin e sob o prisma antropológico e hermenêutico de Ricœur. Ambos apostam na vida e oferecem seus próprios apontamentos biográficos como ciência que apos-ta nas paixões, na esperança e na ética da solidariedade

My thesis seeks to address the continuity, change and the syncreticism of ideas regarding post-mortem existence in the wake of the Reformation. Prior to reform, the late Medieval world view of the afterlife was very straightforward. One either went to Heaven via Purgatory, or straight to Hell. In the exempla literature of the period, ghosts were seen to provide evidence of the purgatorial system. However, this doctrine was dismantled by reformers who rejected Purgatory wholesale. Reformers then put forth a multiplicity of eschatologies which included various strands of mortalism, none of which allowed for the possibility that the dead could return to the living. In theory therefore, the ghost should have disappeared from the mental landscape, yet it not only survived, but it thrived in Protestant culture. This raises three key questions which are absolutely central to this thesis. Firstly: by what mechanisms did commitment to ghosts continue in lay and elite discourses in early modern England, when religious authority denied the possibility of their existence? Secondly: what opportunities were there to incorporate ghosts into Anglican or wider Protestant belief? Finally: Why would many Protestant elites want to elide the doctrinal problem of their existence and assert that ghosts existed? The ghost must have served a purpose in a way that nothing else could. It is therefore the purpose of the thesis to examine the shifting role of the ghost in early modern Protestant England.

This thesis analyzes pain with respect to Nietzsche&#039 / s Dionysus-Crucified distinction. This distinction, which Nietzsche underlies, reveals his philosophical project. The meaning of pain is at the core point of this distinction. These two deities symbolizes attitudes towards life and pain in it. Dionysus represents the affirmation of becoming and tragic wisdom / and Crucified (Christ) represents despise and escape from life or ascetic ideals. In this sense, the dissertation will first trace Nietzsche&#039 / s world view. Then the following discussions will present a detailed analysis of ascetic ideals (and their genealogical roots), and tragic wisdom from the perspective of Nietzsche for consideration.

This thesis analyses the concept of self with respect to Nietzsche&rsquo / s (1844- 1900) implications on the &ldquo / despisers of the body&rdquo / in Thus Spoke Zarathustra. Nietzsche&rsquo / s exposition of the self as a varying multiplicity neither within nor out of the body is the basic assumption of this dissertation. In this sense, the place of Nietzschean self considering the evolution of the concept of self through history will be analyzed. The concept of ego (subject) will be discussed as Nietzsche&rsquo / s critique of the so-called manifestation of self / the concept of body will be discussed as the embodiment of Nietzschean understanding of the self.

Free will is a paramount concept that is central to our everyday lives, society and moral judgements. In this thesis, I search for the conditions under which free will can exist. This is done in relation to two topics: determinism and agency. Finally, I also explore the relation between free will and several social and philosophical concepts, and discuss briefly what would be the case if there were no free will.