Thesis--Berlin. / Vita. "Litteratur": leaf following p. 64.

Thesis (Doktorwürde)--Universität Greifswlad, 1912. / Two p. of bibliography.

Diss.--Fachbereich Geschichtswissenschaften--Frankfurt am Main--Johann Wolfgang Goethe-Universität, 1992/1993.

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This is a study about the relationship between the ethical sphere and Christianity in Kierkegaard's thought. Against the tendency among Kierkegaard scholars to emphasize the continuity between the ethical sphere and Christianity, I tried to show through this study that in Kierkegaard's writings there was a very strong emphasis on the discontinuity between these two spheres. I started by asking whether there is a difference and discontinuity between "rationalistic ethics" (the ethics of the person who is in the ethical sphere) and Christian ethics. {Chapter One} Firstly, in the examination of Abraham's act of faith in Fear and Trembling, I showed that even in this book there was a hint of a new ethics which follows from faith. To answer the question as to whether there is a clear description of this new ethics, I turned to Works of Love. In the examination of this book, I identified the ethics of Christian love, and asserted that the ethics of Christian love was different and discontinuous from merely human love. In the next section, I examined Christian ethics as the ethics of Christian discipleship. Through an examination of some parts of Philosophical Fragments and Training in Christianity I argued that Christian ethics, as understood by Kierkegaard, is different from merely ethical discipleship and semi-Pelagianism. Throughout this chapter's discussion I argued that Christian ethics was not only different from the ethics of the ethical person, but also antithetical to it. For ethics based on merely human love was criticized severely in Works of Love, and the merely ethical discipleship and semi-Pelagian discipleship were regarded as misunderstandings of Christian ethics. I turned, in the second chapter, to the consideration of the problem of becoming oneself. In this chapter, I firstly examined the second volume of Either/Or and argued that the ethical self was an autonomous self which tried to be itself by itself. In contrast, the Christian self is totally dependent on God in its becoming itself. I drew this conclusion from an examination of The Sickness unto Death. In this examination, I argued that even though there were some ambiguities in this book, despair as sin was clearly understood only by the Christian who believed in the forgiveness of sin by God and had faith. Only the existing individual who is in faith is regarded as overcoming the despair and having become a "self" (or "spirit"). I pointed out that in their understandings of the eternal, of the power of self, these two understandings of the self were different from one another. In the last section of this second chapter, I raised the question of the understanding of the self of the person in religiousness A. By an examination of the Socratic understanding of the phrase "one can be oneself in relation to God" and an analysis of Socratic inwardness, I argued that those in religiousness A had a different God, or different conception of God from the Christian God. I also argued that this difference between their respective conceptions of God was the fundamental reason for the difference between the Christian understanding of becoming a self and that of the person in religiousness A. In the third chapter, I examined the problem of epistemology. Firstly, I drew out, from Kierkegaard's various pseudonymous writings, the presuppositions and epistemological standpoint of the natural man. Then, I compared this with the Christian epistemological standpoint which was drawn from Kierkegaard's later writings. I argued that in his later writings there were very clear indications that the Christian has an epistemological standpoint which is substantially different from that of the natural man. I turned then to an examination of Kierkegaard's journal entries, and showed that even though he himself could not always think in the way which he asserted that the Christian should think, Kierkegaard did not compromise and say that it was proper and inevitable for us to mix the Christian standpoint and the natural man's standpoint. Rather, he strongly resisted the idea that such a mixture was Christian. Next I returned to one of Kierkegaard's early pseudonymous writings, philosophical Fragments, to show that Kierkegaard's ultimate intention in writing this book can be interpreted in a manner consistent with his later writings. I argued that even though, because of the ambiguity in this book, there are other ways of interpreting it, it is also possible that the Socratic standpoint and the Christian standpoint are too exclusive views of reality as a whole, and that even in this book Kierkegaard tried to show the difference and discontinuity of the Socratic (humanist) standpoint and the Christian standpoint. According to this interpretation of Kierkegaard's intention, he who has the Christian point of view should see and consider everything from the Christian standpoint; for him, there is no autonomous realm to be thought of from the Socratic (humanistic) standpoint. Based upon this examination, I concluded that for Kierkegaard Christian ethics follows on from Christian theology (his Christian theistic faith), and the understanding of becoming oneself also follows on from Christian's stance of faith (so that the Christian self is regarded as the “theological self”), and his epistemological standpoint is also Christian. In this sense, there is a wide gap between the Christian sphere and the ethical sphere, or to put this another way, their direction is different : one is theistic and one humanistic. For Kierkegaard, to be a Christian thus involves a change in one's ethics, in one's understanding of becoming oneself, and in one's epistemological standpoint. Then, I drew out some implications for Kierkegaard's theory of the existence-spheres as a whole and suggested some implications for Christian theology today.

The diploma work is focused on analysis of particular stagings of Verdi´s La traviata that have been assessed independently, without being influenced by other sources (reviews), on the basis ov videorecordings of life performances. These opera performances are compared from singer´s, director´s and staging point of view. All opera versions are sorted out into various parts according to common aspects and then are analysed. A brief description of Verdi´s work compiled chronologically as well as a historical portfolio of the opera La traviata (its first night both in Venice and in our country) are included.

The master’s thesis deals with the theme creation of the opera production of Giuseppe Verdi with the focus on his opera Falstaff and deals with significant important interpretations of this opera. This dissertation is supposed to bring a complete picture of Verdi’s opera production pointing out some details which are not commonly known nor from the public nor in the professional music world. What appears in this work is Verdi’s correspondence (letters). I consider these letters an authentic source to understand Verdi’s creative and artistic intentions. Hereafter I portray an idea of how to perceive opera Falstaff not only from my point of view but I used the lead from the Italian reviews and musicology.

Informe de Seminario para optar al grado de Licenciado en Historia.

The purpose of this thesis is to present a context and background to thepractical design aspect of my work. I considered this project to be anexperiential journey in search of a way to make Wagner's Parsifal relevantand interesting in relation to my own life and personal sensibilities. My aimwas to use the music as my guide and my hope was to reach a scenographicsolution by following my intuition. This project has been an important step inmy development as an artist and designer and I feel it has strengthened thebond between my conscious and subconscious mind, giving me theconfidence to trust my feelings and harness them to come up with innovativeinterpretations translated into inventive designs

This study’s main contribution is its aim to reorient the common perception surrounding M’Cheyne’s pursuit of holiness. It argues that rightly understanding M’Cheyne’s spirituality must begin with the fundamental issue of why he pursued the means of grace as he did, before reckoning with how he used those means. Such a reorientation reveals that loving communion with Christ was the driving force for M’Cheyne’s vision of the Christian life. Chapters 1 through 5 lay the foundation for understanding M’Cheyne’s spirituality. Chapters 6 through 10 expand on that foundation by demonstrating how M’Cheyne’s piety manifested itself in various spheres of his life and ministry. Chapter 1 states the project’s thesis and surveys the history of studies on M’Cheyne. Chapter 2 offers an overview of M’Cheyne’s life and ministry. Chapter 3 places M’Cheyne in the various contextual streams of his day. Understanding the ecclesiastical, philosophical, cultural, and pastoral contexts in which M’Cheyne lived aids an understanding of M’Cheyne’s spirituality and its subsequent appeal. Chapter 4 analyzes the essential contours of M’Cheyne’s theology. Importantly, his theology was that of the Westminster Standards. Chapter 5 systematizes M’Cheyne’s key thoughts on devotion to Christ. The Song of Songs provided the grammar that marked his conception of pursuing holiness. To grow in Christ is to know the Rose of Sharon, and to commune with the Beloved. Chapter 6 considers M’Cheyne’s practice of communion with Christ through the means of grace, specifically God’s Word, the sacraments, and prayer. Chapter 7 examines M’Cheyne’s preaching of Christ. His sermons exalted Christ, focusing on Christ as our Surety, Savior, and Judge. Chapter 8 shows M’Cheyne’s dedication to evangelism through his work with children, method of visitation, longing for revival, and strategies for church extension. Chapter 9 highlights an oft-neglected pillar of M’Cheyne’s pursuit of holiness: his Sabbatarian zeal. Chapter 10 assesses M’Cheyne’s eschatology and its effect on his spirituality.