The purpose of this thesis is to re-assert beauty as a fundamental and essential value within contemporary Christendom as it exists within a postmodern culture. Once a strong and meaningful concept within Christian belief, beauty has been lost over the passage of two millennia. This thesis examines the loss of beauty as a meaningful concept in western Christian belief, and offers a re-evaluation of the concept particularly within the postmodern world. Drawing together the fundamental concerns of postmodern society and the contribution that beauty is able to make from within the Christian context, this thesis demonstrates that "beauty" speaks to contemporary concerns and meets its deepest needs. Here, beauty, understood as the relational aspect of forms conceived by God, and offered to humanity as gift, is shown to overcome the affective sterility that has overtaken western society as an effect of enlightenment thought. An examination of the concept of beauty, particularly in the works of Thomas Aquinas, Jonathan Edwards and Gerard Manley Hopkins serves as a basis to posit a definition of beauty that is consistent with Christian beliefs without violating its unique content. Tracing the loss of beauty in western Christian thought and in western culture at large, and recognising the absence of a similar phenomenon within the Orthodox and Eastern Catholic Churches, suggests that the genius of these eastern traditions is their refusal to minimise the notion of "mystery" that stands at the heart of Christian revelation. The western Church then, is called to refocus on the centrality of the "mystery" inherent in her life. To this end, contemplation is proposed as the avenue wherein the believer experiences an intimate and transforming encounter with the Triune God which leads to the fruition of unique personhood that increasingly takes form as the "beauty of holiness." / Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)

La première partie présente un Bernard de Clairvaux Philosophe. Fleuron du socratisme Chrétien il lui donne une inflexion marquant le primat de l’humilité (Ch. I), le détour nécessaire par la charité (Ch. II) avant de parvenir à la contemplation (Ch. IV). Entre ces deux points d’inflexion, un chapitre développe le rôle central pour lui du libre arbitre et celui de la conscience (Ch. III). La deuxième partie recherche la présence ou non de ces caractéristiques chez trois cisterciens parmi les plus proches de Bernard : Aelred de Rievaulx, Guerric d’Igny, Geoffroy d’Auxerre (Ch. I). Puis (Ch. II) elle examine trois auteurs cisterciens parmi les plus philosophes du XIIe siècle : Isaac de l’Étoile, Garnier de Rochefort et Hélinand de Froidmont. Enfin, elle en vient à trois auteurs qualifiés de "satellites" : Guillaume de Saint-Thierry, Alain de Lille et Joachim de Flore. / In the first part, Bernard of Clairvaux is considered as a philosopher. Jewel of Christian socratism, he gives it a new orientation, first insisting on humility (Ch. I), then on the necessary bend of charity (Ch. II), before reaching contemplation (Ch. IV). In the midst Ch. III develops the central part played by freewill in his system and that of conscience. The second part checks the presence or not of these philosophic views, first in the works of three Cistercians among the closest to Bernard: Aelred of Rievaulx, Guerric of Igny, and Geoffroy of Auxerre (Ch. I). Then Ch. II’s focus is on three among the most philosophic authors of the Order: Isaac of Stella, Garnier of Rochefort, and Hélinand of Froidmont. Finally, it comes to three "satellites»: Guillaume of Saint-Thierry, Alain of Lille, Joachim of Fiore.

La présente étude est une analyse et une reconstruction interprétative de la centurie de Calliste Cataphygiotès, intitulée De l'union avec Dieu et de la vie contemplative, chapitres syllogistiques et hauts. Notre approche à ce texte pluridisciplinaire est prioritairement philosophique. Dans le but de mettre en valeur l'intérêt philosophique qu'il représente, nous avons concentré notre analyse sur les problèmes liés au rapport de l'intellect avec l'Un, sur l'étude du concept de l'infini, sur son rôle dans la contemplation et sur la méthode dialectique dont Calliste Cataphygiotès s'en sert. Nous avons reconstruit la doctrine de la contemplation, implicite au texte de Calliste et nous avons tenté une reconstruction globale de la centurie qui permettra au lecteur d'apprécier les qualités spéculatives et l'esprit synthétique de ce mystique byzantin presque inconnu. / The present study is an analysis and an interpretative reconstruction of Callistus Cataphygiotes's syllogistic chapters, entitled The union with God and the contemplative life. Our approach to this multidisciplinary text is primarily philosophical. In order to emphasize the philosophical aspect of the text we focused our analysis on issues related to the concept of infinity, its role in contemplation, the relation of the intellect with the One, as well as the dialectical method used by Callistus Cataphygiotes. We rebuilt the doctrine of contemplation, implied in the text of Callistus and we tried to do a complete reconstruction of the text that will allow the reader to appreciate the speculative and the synthetic spirit of this almost unknown Byzantine mystic.

O presente trabalho consiste na tradução anotada da Terceira Parte das Lições do Semestre de Inverno de 1904-1905 intitulada Fantasia e Consciência de Imagem, acompanhada de uma introdução. Nesta apresentamos inicialmente a teoria da intencionalidade desenvolvida nas Investigações Lógicas, cujos elementos são fundamentais para a compreensão da análise da estrutura intencional das imagens físicas e da fantasia empreendida nas Lições. Num segundo momento, buscamos retraçar o percurso analítico feito por Husserl nas Lições, o qual conduz ao reconhecimento de que as fantasias, consideradas inicialmente imagens, possuem uma estrutura intencional semelhante à das percepções. Esta descoberta o levará ao questionamento e à crítica do esquema apreensão-conteúdo de apreensão, até então válido para descrever os diversos modos de consciência intencional, e ao esboço de uma nova teoria para explicitar a diferença entre o caráter atual dos atos presentantes e o caráter inatual dos atos presentificantes, como a memória, a fantasia e a expectativa. / This dissertation comprises the annotated translation of the Third Part of the Lectures from the Winter Semester 1904/1905, entitled Fantasy and Image Consciousness, and an introduction. In the introduction, we initially present the theory of intentionality developed in the Logical Investigations, whose elements are fundamental to understand the analysis of the intentional structure of physical and fantasy images carried out in the Lectures. Secondly, we seek to retrace the analytical path taken by Husserl in the Lectures, which leads to the recognition that fantasies, initially considered as images, have an intentional structure similar to that of perceptions. This discovery will lead him to criticize the scheme apprehension-content of apprehension, hitherto valid for describing the various modes of intentional consciousness, and to outline a new interpretation to explain the difference between the actual character of the acts of presentation and the inactual character\" of the acts of representation, such as memory, fantasy and expectation.

The aim of this thesis si culturological synthesis of the role of the sloth, laziness and idleness in culture. There is a cultural and historical research in the first part of this thesis, where the evolution of the work and idleness is exposed within the european civilization. The problem of the role of sloth, laziness and idleness is grasped with a help of academic and fictional literature as well as fine art and popular culture. Conclusion contains synthesis of results and verification of hypothesis of idleness as initiatior of culture as well as idleness as a natural result of working process.

Submitted by Jorge Silva (jorgelmsilva@ufrrj.br) on 2018-03-14T17:50:03Z No. of bitstreams: 1 2017 - Everton de Jesus Silva.pdf: 1131282 bytes, checksum: e3ce430e9429df1849896da190eb904a (MD5) / Made available in DSpace on 2018-03-14T17:50:03Z (GMT). No. of bitstreams: 1 2017 - Everton de Jesus Silva.pdf: 1131282 bytes, checksum: e3ce430e9429df1849896da190eb904a (MD5) Previous issue date: 2017-06-23 / The aim of this dissertation is to investigate eudaimony from the work Nicomachean Ethics, searching to investigate what would have led Aristotle to identify the greatest good attainable by man with happiness. We try to demonstrate that happiness represents, for Aristotle, a self-sufficient good, sought by itself and not by any other thing. It is a dominant good, that is, the good for excellence, not the openness to the covering of other goods. Otherwise, the search for a happy life would be endless and never fully realized. We also find that happiness shouldn?t be understood as permanently secured possession, because even a considered happy man to be happy will have no guarantee that he will have his happiness permanently secured, because eudaimony should be understood as an activity that requires an active life. In Book X of the Nicomachean Ethics, Aristotle presents two types of eudaimony, one that occurs in the contemplative plane and the other one that is realized through the ethical virtues. Happiness on the contemplative plane is considered the most perfect and the most self-sufficient, allowing man to realize that which is most divine in himself, which is reason, whereas happiness provided by the ethical virtues can only enable man human happiness, hence the Aristotelian assertion that it is a kind of secondary happiness. / O objetivo desta disserta??o ? fazer uma investiga??o sobre a eudaimonia a partir da obra ?tica a Nic?maco, procurando investigar o que teria levado Arist?teles a identificar o maior bem ating?vel pelo homem com a felicidade. Procuramos demonstrar que a felicidade representa, para Arist?teles, um bem autossuficiente, buscado por si mesmo e n?o em fun??o de outra coisa. Ela ? um bem dominante, isto ?, o bem por excel?ncia e n?o a abertura para o abarcamento de outros bens. De outro modo, a busca por uma vida feliz seria algo intermin?vel e jamais se daria plenamente. Verificamos ainda que a felicidade n?o deve ser entendida como uma posse permanentemente assegurada, isso porque mesmo um homem considerado feliz n?o possuir? nenhuma garantia de que ter? sua felicidade segura de maneira permanente, porque a eudaimonia dever? ser compreendida como uma atividade que requer uma vida ativa. No livro X da ?tica a Nic?maco, Arist?teles apresenta dois tipos de eudaimonia, uma que se d? no plano contemplativo e a outra que se realiza atrav?s das virtudes ?ticas. A felicidade que se d? no plano contemplativo ? considerada a mais perfeita e a mais autossuficiente, permitindo ao homem realizar o que existe de mais divino em si, que ? a raz?o, enquanto que a felicidade proporcionada pelas virtudes ?ticas s? pode possibilitar ao homem uma felicidade tipicamente humana, da? a afirma??o aristot?lica de ser ela um tipo de felicidade secund?ria.

abstract: Institutions of higher learning can be centers of meaning-making and learning and are expected to play a pivotal role in a global shift toward sustainability. Despite recent innovations, much sustainability education today is still delivered using traditional pedagogies common across higher education. Therefore, students and facilitators should continue innovating along pedagogical themes consistent with the goals of sustainability: transformation and emancipation. Yet, more clarity is needed about pedagogical approaches that will transform and emancipate students, allowing them to become innovators that change existing structures and systems. My dissertation attempts to address this need using three approaches. First, I present a framework combining four interacting (i.e., complementary) pedagogies (transmissive, transformative, instrumental, and emancipatory) for sustainability education, helping to reify pedagogical concepts, rebel against outdated curricula, and orient facilitators/learners on their journey toward transformative and emancipatory learning. Second, I use a descriptive case study of a sustainability education course set outside of the traditional higher education context to highlight pedagogical techniques that led to transformative and emancipatory outcomes for learners partaking in the course. Third, I employ the method of autoethnography to explore my own phenomenological experience as a sustainability student and classroom facilitator, helping others to identify the disenchanting paradoxes of sustainability education and integrate the lessons they hold. All three approaches of the dissertation maintain a vision of sustainability education that incorporates contemplative practices as essential methods in a field in need of cultivating hope, resilience, and emergence. / Dissertation/Thesis / Doctoral Dissertation Sustainability 2019

Šiame darbe atsispindi A.Schopenhauerio meno filosofijos pamatinės idėjos. Mąstytojas nuodugniai iškristalizuoja estetinės patirties sampratą remdamasis Platoniškosios idėjos pirmavaizdžiu. Kadangi A. Shopenhaueriui meninis patyrimas užima kilniadvasiškiausią gyvenimo pakopą. Jam itin rūpi paneigti, betikslės, voliuntaristinės, iracionalios valios viešpatavimą, ištrūkti iš valios vergystės. Filsofas padaro radikalią perskyrą atribodamas pagrindo principo pažinimą nuo estetinės – kontempliacinės patirties plotmės. Jis kelia klausimą: kas gali pažinti grynąsias pasaulio formas? Ir iš kart nedvejodamas atsako: tik geniali būtybė, pakylanti virš kasdieniškos rutinos persisunkusios praktinių reikmių. Nes paprasto žmogaus kasdieniškas žvilgsnis nuolatos skendi pragmatiškumo ir suinteresuotumo liūne. Tik genijus, A. Schopenhauerio samprotavimais sugeba pamatyti patį daiktą, pažvelgti objektyviai, atsisakydamas pagrindo principo. Šitokiu judesiu genijus paneigia valią ir trumpai akimirkai suranda ramybės užuovėją. Mąstytojas padaro plačią valios objektyvacijos skleistį norėdamas parodyti kokiuose meno kūriniuose ir per kokią materiją ji kyla iki aukščiausios pakopos. A.Schopenhaueris pradėdamas nuo Architektūros remiasi štai tokiomis medžiagomis, kurios atskleidžia žemiausią valios objektyvacijos pakopą: sunkis, kietumas, sankaba. Ir baigia muzikos menu, kuri yra betarpiškas valios atspindys. Nes tik muzikos mene persipina visos valios pakopos. Toliau svarbų vaidmenį suvaidina I... [toliau žr. visą tekstą] / The thesis presents fundamental ideas of A. Schopenhauer’s philosophy of art. Following the original Platonic ideas, the thinker developed the concept of aesthetic experience. A. Schopenhauer’s artistic experience is positioned in the noblest level of life; he seeks to deny domination of purposeless, voluntary and irrational will and to escape from slavery of will. Philosopher makes a radical separation between recognition of principle of basis and aesthetical-contemplate experience. Moreover, he raises the question about who is capable of knowing the absolute forms of the world. And he gives the answer namely, that only a genial being which can leave the everyday routine full of practical needs behind is able to do that, because an ordinary human being’s everyday attitude is covered by pragmatism and interests. According to A. Schopenhauer, only genius can see the thing as such, maintain an objective attitude and ignore the principle of basis. In this way the genius denies the will and is able to find the moment of peace. The thinker discusses objectivation of will, seeking to show in which pieces of art and in what substances it reaches the highest level. Starting with architecture, A. Schopenhauer refers to the following substances presenting the lowest stage of objectivation of will: gravity, hardness, adherence. The final element is the art of music which is a direct reflection of the will. All stages of the will are presented in the art of music. Moreover, I. Kant plays... [to full text]

La présente étude est une analyse et une reconstruction interprétative de la centurie de Calliste Cataphygiotès, intitulée De l'union avec Dieu et de la vie contemplative, chapitres syllogistiques et hauts. Notre approche à ce texte pluridisciplinaire est prioritairement philosophique. Dans le but de mettre en valeur l'intérêt philosophique qu'il représente, nous avons concentré notre analyse sur les problèmes liés au rapport de l'intellect avec l'Un, sur l'étude du concept de l'infini, sur son rôle dans la contemplation et sur la méthode dialectique dont Calliste Cataphygiotès s'en sert. Nous avons reconstruit la doctrine de la contemplation, implicite au texte de Calliste et nous avons tenté une reconstruction globale de la centurie qui permettra au lecteur d'apprécier les qualités spéculatives et l'esprit synthétique de ce mystique byzantin presque inconnu. / The present study is an analysis and an interpretative reconstruction of Callistus Cataphygiotes's syllogistic chapters, entitled The union with God and the contemplative life. Our approach to this multidisciplinary text is primarily philosophical. In order to emphasize the philosophical aspect of the text we focused our analysis on issues related to the concept of infinity, its role in contemplation, the relation of the intellect with the One, as well as the dialectical method used by Callistus Cataphygiotes. We rebuilt the doctrine of contemplation, implied in the text of Callistus and we tried to do a complete reconstruction of the text that will allow the reader to appreciate the speculative and the synthetic spirit of this almost unknown Byzantine mystic.

Thesis (D. Min.)--Catholic Theological Union at Chicago, 1997. / Abstract and vita. Includes bibliographical references (leaves 237-252).