A atividade realizada pelo filósofo configura uma das maiores incógnitas entre os estudiosos da ética de Aristóteles. Na Ética Nicomaqueia (EN), seu tratado moral de maior relevância, pouco é dito sobre tal atividade até as conclusões apresentadas no fim da obra, quando se afirma que a contemplação (theoretike energeia) é a melhor das ocupações humanas no que diz respeito à busca pela autorrealização (eudaimonia). Mas no que consiste, afinal, essa ocupação? Qual a razão de, dentre a ampla gama de atividades exequíveis pelo homem, o exercício dessa se identificar com o melhor tipo de vida? Há como compreendê-la satisfatoriamente apesar da quantidade limitada de passagens da EN que se referem ao seu exercício? Tendo em vista o caráter sistemático de Aristóteles e suas considerações acerca da exatidão necessária em cada assunto, buscar-se-á compreender a contemplação a partir daquilo que é exposto na EN. Ainda que o número de informações explícitas sobre ela seja pequeno, propor-se-á uma exegese dos trechos referentes à tal atividade e sua virtude, a sophia, bem como a análise de sua relação com outros momentos da obra. Ao esgotar as informações referentes à contemplação na EN, será possível concluir se seu conteúdo é suficientemente informativo ou não para os propósitos da obra e sua compreensão. Ademais, estabelecer no que consiste a atividade contemplativa é indispensável para entender aquilo que Aristóteles definiu como a vida própria do filósofo (bios theoretikos), da qual ele partilhou e à qual incitou outros a participar em diversos momentos do corpus. Apreender a contemplação do modo como Aristóteles a expôs revela um modo de vida teorizado e praticado por algumas das mentes mais brilhantes da história da filosofia, que não mediram esforços para tentar compreender e realizar sua humanidade da melhor maneira possível. / The philosophical activity configures one of the biggest incognitos among scholars researching Aristotle’s ethics. The Nicomachean Ethics (his most relevant ethical treatise) contains little information about such activity until the conclusions presented at the end of the work, when it is stated that contemplation (theoretike energeia) is the best of human occupations regarding the search for self-realization (eudaimonia). But, after all, how to understand such activity? What is the reason to identify it with the best way of living, given the variety of other activities able to be executed by men? Is it possible to understand it satisfactorily despite the limited number of passages referring to its exercise in the ethical treatise? In view of the systematic character of Aristotle and his considerations concerning the exactitude proper to each subject, contemplation will try to be understood only by what is exposed in the Nicomachean Ethics. Although the number of explicit informations about it is few, it will be proposed an exegesis of the excerpts referring to such activity and its virtue, sophia, as well as the analysis of its relation with other moments of the work. By exhausting information regarding contemplation in the Nicomachean Ethics, it will be possible to conclude whether its content is informative enough or not for the purposes of the work and its understanding. Moreover, establishing what contemplative activity consists in is essential to understand what Aristotle defined as the philosophical life (bios theoretikos), which he shared himself and also encouraged others to participate in several moments of the corpus. Apprehending contemplation in the way Aristotle exposed it reveals a way of life theorized and practiced by some of the most brilliant minds in the history of philosophy, who went to great lengths to try to comprehend and flourish their humanity in the best possible way.

Around the time of his famous conversion in 386, Augustine planned to dedicate a treatise to each of the artes liberales. However, he finished only a work on grammar and the first part of the De musica (books I-VI), which deals with rhythmus\the second part, which was to treat melos, was never written, since Augustine became occupied with his ecclesiastical career. The present work is the first critical edition of the sixth book of the De musica; the Latin text is accompanied by an English translation. The introduction includes a full analysis of the manuscript tradition from the 8th to the 14th century and a selective analysis of the later manuscript tradition. Among the conclusions reached are that all extant manuscripts descend from a single archetype which is not identical with the original text, that most manuscripts can be divided into four families, and that the text can be established on the basis of six of the oldest manuscripts. The introduction also contains a discussion of the much-debated question concerning Augustine's own revision of the sixth book, a section where solutions are proposed to several textual problems that were confronted during the establishment of the text, and a selective commentary on the contents of the sixth book of the De musica.

The aim of this study is to present an examination of the philosophies of Aristotle, Karl Marx and Herbert Marcuse concerning labor and leisure in the context of freedom. These philosophers have paid attention to the concepts labor and leisure / their view of freedom is dependent on the relationship they have established between labor and leisure. To this end, I firstly give a general overview of the concepts labor, leisure and freedom / afterwards, I try to show how these concepts have been considered in the history of thought. I examine the concepts labor and leisure in Aristotle&rsquo / s political and ethical thought. I discuss the connection between Aristotle&rsquo / s perfect state and his view of ethics in the context of labor and leisure, and the relation between best way of life and freedom in Aristotle is presented. Next, I analyze Karl Marx&rsquo / s view of human nature and his theory of estrangement. I investigate the condition of labor and leisure in the capitalist society from Marx&rsquo / s point of view / and consider Marxian conceptions &ldquo / the realm of freedom&rdquo / and &ldquo / the realm of necessity&rdquo / is considered in context of labor and leisure. Lastly, I analyze Herbert Marcuse&rsquo / s critique of the advanced industrial society and the thoughts on &ldquo / one dimensional man&rdquo / it creates. I dwelled on the possibilities of technological developments, and the changes they bring about concerning labor and leisure, both as means of servitude and freedom. In the conclusion, I give a brief summary, and consider the similarities and differences among the views of Aristotle, Karl Marx and Herbert Marcuse concerning labor, leisure and freedom.

Kumano bikuni (the Buddhist nuns of Kumano) are itinerant female religious performers who were particularly active between the 16th and 18th centuries in Japan. Travelling across the country, they promoted the syncretic belief of the Kumano mountains, popular pilgrimage sites that have attracted a variety of people regardless of class, gender, and religious affiliation. To raise funds for temples and shrines there, they performed etoki (literally, picture deciphering) that addressed the everyday concerns of the masses, and especially women. Conceptualizing Kumano bikuni as mediators who bridged the religious world and the masses, this thesis examines how Kumano bikuni reflected perspectives of the audience at etoki performance and responded to diverse interests of different groups. / Graduate / 0320 / 0332 / 0453 / chihiro_620@hotmail.com

In the latter half of the 20th century interreligious dialogue has become a necessary and important feature in human co-existence. This study discusses the dialogue of religious experience. The essentials in this dialogue are mutual understandings of prayer and contemplation as practiced in differing religious and cultural contexts. The dissertation consists of four parts. The first is a survey of missiological theology on interreligious dialogue, contemplation and inculturation in the Catholic Church after the Second Vatican Council. The second part considers initiatives taken in dialogue in the Benedictine Order from early 1960-ties to mid 1990-ties. Attention is given to "East-West Spiritual Exchange" which has taken place regularly between European participants in "Dialogue Interreligieux Monastique" and Zen Buddhists in Japan. The third section focuses on Japan. Three Japanese Catholic theologians are discussed. In efforts to establish theological and pastoral communication with Zen tradition, moving towards an integration of details emerging from Zen practice to Catholic spirituality, the Japanese theologians theologize in a fashion similar to the Benedictines. The final section analyses initiatives in dialogue of religious experience discussed in the thesis. Key concepts draw attention to distinctive characteristics of specific expressions in dialogue, partly in monastic contexts, partly in Japanese contexts. Because the particular form of dialogue presented is an ongoing process which has only recently commenced, no final results in developments can yet be identified. Suffice it to state that initiatives described are new inputs in Catholic missiological study. Both Benedictine and Japanese theologians have in many ways paved the way for official Catholic theology on interreligious dialogue.

No description available.

This thesis reveals the considerable influence of contemplation (sometimes referred to as mysticism) on Anglo-Saxon literature, manifested through the arrangement of narratives according to the theological concepts of apophasis and kenosis. This is demonstrated through a lengthy contextual discussion of the place of contemplation in Anglo-Saxon spirituality, and close analysis of four poems and a prose text. Although English mysticism is commonly thought to start in the High Middle Ages, this thesis will suggest that this terminus post quem should instead be resituated to the Anglo-Saxon period. The first chapter seeks to reveal the centrality of contemplation to Anglo-Saxon spirituality through analysing a range of diverse material, to evidence the monastic reader borne from this culture capable of reading and composing the texts that make up the rest of the thesis in the manner suggested. The thesis places chronologically diverse Anglo-Saxon texts in a contemplative context, with close reference to theology, phenomenology, and narrative structure, to suggest that our interpretation of them should be revised to apprehend the contemplative scheme that they advocate: to cleanse the reader of sin through inspiring penitence and kenosis (humility and emptying of one's will) and direct the mind intellectually beyond the words, images and knowledge of the terrestrial sphere (apophasis), so as to prepare them for the potential coming of God's grace in the form of a vision. This reading is supported by the close taxonomical resemblance of each text's narrative structure. The thesis thus suggests that contemplation was central to Anglo-Saxon spirituality, producing an elite contemplative audience for whom certain texts were designed as preparative apparatus.

A pesquisa aborda experiências estéticas realizadas com Instalações Interativas Computador (IIC), produtos de uma Artemídia que estão em pleno desenvolvimento. A idéia central é produzir um pensamento sobre o funcionamento da interatividade com interfaces digitais em mundos virtuais produzidos como arte, na perspectiva de fundamentar exercícios de uma contemplação interfaceada de sensações, processados por um corpo-interator a partir de sua interação com o entorno. Coloca-se em trabalho o conceito de contemplação estética encaminhando uma abordagem que permita compreender sua compatibilidade com as tecnologias digitais, longe da dicotomia ativo x passivo e fundamentada no conceito de arte como um bloco de sensações, composto de afectos e perceptos. A hipótese principal funda-se na noção de contemplação como contração de sensações, segundo Gilles Deleuze e Felix Guattari, autores que compõem as filosofias da diferença. / The thesis presented here deals with aesthetic experiences done using Interactive Installations through Computer (IIC), products of a Media Art that are at the peak of their development. The main idea is to produce a thought about the dynamics of the interactivity with digital interfaces in virtual worlds produced as art, in a prospect of substantiating the practice of an interfaced contemplation of sensations, dealt by an interactive-body from its interaction with the installation. We deal with the concept of aesthetic contemplation following an approach that allows an understanding of its compatibility with digital technologies, far from the dichotomy active x passive and based on the concept of art as a set of sensations composed by affects and perceptions. The main hypothesis is based on the notion of contemplation as a contraction of sensations, according Gilles Deleuze and Felix Guattari, authors that make part of the philosophies of the difference.

A atividade realizada pelo filósofo configura uma das maiores incógnitas entre os estudiosos da ética de Aristóteles. Na Ética Nicomaqueia (EN), seu tratado moral de maior relevância, pouco é dito sobre tal atividade até as conclusões apresentadas no fim da obra, quando se afirma que a contemplação (theoretike energeia) é a melhor das ocupações humanas no que diz respeito à busca pela autorrealização (eudaimonia). Mas no que consiste, afinal, essa ocupação? Qual a razão de, dentre a ampla gama de atividades exequíveis pelo homem, o exercício dessa se identificar com o melhor tipo de vida? Há como compreendê-la satisfatoriamente apesar da quantidade limitada de passagens da EN que se referem ao seu exercício? Tendo em vista o caráter sistemático de Aristóteles e suas considerações acerca da exatidão necessária em cada assunto, buscar-se-á compreender a contemplação a partir daquilo que é exposto na EN. Ainda que o número de informações explícitas sobre ela seja pequeno, propor-se-á uma exegese dos trechos referentes à tal atividade e sua virtude, a sophia, bem como a análise de sua relação com outros momentos da obra. Ao esgotar as informações referentes à contemplação na EN, será possível concluir se seu conteúdo é suficientemente informativo ou não para os propósitos da obra e sua compreensão. Ademais, estabelecer no que consiste a atividade contemplativa é indispensável para entender aquilo que Aristóteles definiu como a vida própria do filósofo (bios theoretikos), da qual ele partilhou e à qual incitou outros a participar em diversos momentos do corpus. Apreender a contemplação do modo como Aristóteles a expôs revela um modo de vida teorizado e praticado por algumas das mentes mais brilhantes da história da filosofia, que não mediram esforços para tentar compreender e realizar sua humanidade da melhor maneira possível. / The philosophical activity configures one of the biggest incognitos among scholars researching Aristotle’s ethics. The Nicomachean Ethics (his most relevant ethical treatise) contains little information about such activity until the conclusions presented at the end of the work, when it is stated that contemplation (theoretike energeia) is the best of human occupations regarding the search for self-realization (eudaimonia). But, after all, how to understand such activity? What is the reason to identify it with the best way of living, given the variety of other activities able to be executed by men? Is it possible to understand it satisfactorily despite the limited number of passages referring to its exercise in the ethical treatise? In view of the systematic character of Aristotle and his considerations concerning the exactitude proper to each subject, contemplation will try to be understood only by what is exposed in the Nicomachean Ethics. Although the number of explicit informations about it is few, it will be proposed an exegesis of the excerpts referring to such activity and its virtue, sophia, as well as the analysis of its relation with other moments of the work. By exhausting information regarding contemplation in the Nicomachean Ethics, it will be possible to conclude whether its content is informative enough or not for the purposes of the work and its understanding. Moreover, establishing what contemplative activity consists in is essential to understand what Aristotle defined as the philosophical life (bios theoretikos), which he shared himself and also encouraged others to participate in several moments of the corpus. Apprehending contemplation in the way Aristotle exposed it reveals a way of life theorized and practiced by some of the most brilliant minds in the history of philosophy, who went to great lengths to try to comprehend and flourish their humanity in the best possible way.

A pesquisa aborda experiências estéticas realizadas com Instalações Interativas Computador (IIC), produtos de uma Artemídia que estão em pleno desenvolvimento. A idéia central é produzir um pensamento sobre o funcionamento da interatividade com interfaces digitais em mundos virtuais produzidos como arte, na perspectiva de fundamentar exercícios de uma contemplação interfaceada de sensações, processados por um corpo-interator a partir de sua interação com o entorno. Coloca-se em trabalho o conceito de contemplação estética encaminhando uma abordagem que permita compreender sua compatibilidade com as tecnologias digitais, longe da dicotomia ativo x passivo e fundamentada no conceito de arte como um bloco de sensações, composto de afectos e perceptos. A hipótese principal funda-se na noção de contemplação como contração de sensações, segundo Gilles Deleuze e Felix Guattari, autores que compõem as filosofias da diferença. / The thesis presented here deals with aesthetic experiences done using Interactive Installations through Computer (IIC), products of a Media Art that are at the peak of their development. The main idea is to produce a thought about the dynamics of the interactivity with digital interfaces in virtual worlds produced as art, in a prospect of substantiating the practice of an interfaced contemplation of sensations, dealt by an interactive-body from its interaction with the installation. We deal with the concept of aesthetic contemplation following an approach that allows an understanding of its compatibility with digital technologies, far from the dichotomy active x passive and based on the concept of art as a set of sensations composed by affects and perceptions. The main hypothesis is based on the notion of contemplation as a contraction of sensations, according Gilles Deleuze and Felix Guattari, authors that make part of the philosophies of the difference.