Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-06-01T13:20:21Z No. of bitstreams: 1 sibeliuscefaspereira.pdf: 2004097 bytes, checksum: 08c5bba2bd6b09f5586fdee9459a1807 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-02T12:57:07Z (GMT) No. of bitstreams: 1 sibeliuscefaspereira.pdf: 2004097 bytes, checksum: 08c5bba2bd6b09f5586fdee9459a1807 (MD5) / Made available in DSpace on 2016-07-02T12:57:07Z (GMT). No. of bitstreams: 1 sibeliuscefaspereira.pdf: 2004097 bytes, checksum: 08c5bba2bd6b09f5586fdee9459a1807 (MD5) Previous issue date: 2012-10-18 / O trabalho propõe-se a aprofundar o tema da vida contemplativa em Thomas Merton, reconhecendo que a categoria contemplação, mais do que um tema foi um eixo em torno do qual girou toda a sua obra. A tese central é a de que Merton reinaugura um caminho místico e contemplativo de busca e encontro com Deus no tempo e na história. A Realidade divina e a realidade humana como realidades convergentes. Na primeira parte abordou-se o tema da contemplação como experiência de plenitude de vida em três direções: a relação contemplação, escrita e vida; mediações da contemplação; lugares privilegiados da experiência contemplativa. Na segunda parte abordou-se a perspectiva da contemplação no tempo e na história, assim direcionados: o tempo de Merton; seu diálogo com a cultura, a sociedade e a teologia; a relação contemplação e compaixão; e, por fim, a relação contemplação e ação profética, aprofundando sobre temáticas sociais. Assim, entende-se que na mística cristã, contemplação e ação, transcendência e imanência são realidades interdependentes. Nesse sentido, o itinerarium de Thomas Merton é dos mais expressivos, ao traduzir uma ideia de contemplação não como fuga do mundo e sim como experiência no tempo. / The work intends to deep the contemplative life in Thomas Merton, recognizing the contemplation category like one focal theme around that all his work turned. The central thesis is that Merton re-inaugurates a mystical and contemplative path of search and meet with God in times and history. The divine Reality and de human reality like convergences realities. The first part discusses the subject of contemplation like a plenty life experience in three directions: contemplation, write and life relationships; contemplation mediations; privileged places of contemplation. The second part discusses a perspective of contemplation in times and history, thus structured: the Merton‟s time; his dialogue with culture, society and theology; contemplation and compassion relationship; and, finally, contemplation and prophetic action relationship, deeping about social themes. Thus, the research understands that Christian mystic, contemplations and action, transcendency and imannency, are interdependent realities. In that sense, the Thomas Merton itinerarium it‟s one of more expressive, since the contemplation ideia is understands no like escape of world but like experience in times.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-02-17T13:36:15Z No. of bitstreams: 1 normaribeironassersalomao.pdf: 924442 bytes, checksum: 3ec38a0562bcd5b3ef862dc53d138c23 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-20T17:49:59Z (GMT) No. of bitstreams: 1 normaribeironassersalomao.pdf: 924442 bytes, checksum: 3ec38a0562bcd5b3ef862dc53d138c23 (MD5) / Made available in DSpace on 2017-02-20T17:49:59Z (GMT). No. of bitstreams: 1 normaribeironassersalomao.pdf: 924442 bytes, checksum: 3ec38a0562bcd5b3ef862dc53d138c23 (MD5) Previous issue date: 2008-06-26 / Este trabalho se propõe a pesquisar a sensibilidade para o diálogo inter-religioso em Thomas Merton a partir de sua experiência monástica de solidão, silêncio, contemplação e compaixão. Tenta refazer seu percurso na perspectiva dialogal e compreender a atração que as religiões orientais exerceram sobre ele, dando ênfase ao Sufismo, Taoísmo e Zen Budismo. Aborda as reflexões teóricas e sua vivência no campo do diálogo ainda dentro do mosteiro, que culminaram com sua viagem à Ásia, onde o monge trapista encontrou-se com grandes mestres espirituais do Oriente, fazendo então, a conexão entre o pensamento cristão e o budista. Esta pesquisa teve como objetivo dar uma visão panorâmica dos fatores internos e externos que contribuíram para o diálogo em Merton ao longo de sua jornada. Na sua interpretação, tanto aprofundar-se na própria religião quanto buscar conhecimento em outras crenças, são importantes para que os interlocutores do diálogo possam chegar a uma autêntica experiência de troca, de partilha e de fortalecimento da fé. O diálogo teria como meta alcançar um nível mais profundo de comunicação, que Merton denominou comunhão, sem, contudo, perder a singularidade inerente a cada tradição religiosa. / This one aims to search for the sensibility of the inter religious dialogue in Thomas Merton from his monastic experience of solitude, silence, contemplation as well as compassion. It tries to rebuild his way under a dialogal perspective, and, also, understand the attraction which the Eastern Religions exerted on him, emphasizing the Sufism, Taoism and Zen Buddhist. It goes around the theoretical reflections besides his experiences over the dialogue field yet inside the monastery, which culminate with his trip to Asia where the trappist monk met great Eastern spiritual masters, so that, he found out the conection between the buddhist and christian thoughts. This search got as a target giving an open wide panoramic view of inside and outside factors that contributed to the dialogue in Merton along his journey. Under his interpretation both getting into his own religion and searching knowledge in other belief, they are important for the speakers of the dialogue may get to an authentic partition, sharing experience and a deep stronger faith as well. The dialogue would aim to reach for a higher level of communication, which Merton named communion, however, without losing its singularity inherent to every religious tradition.

This dissertation takes as its starting point the claim made by Plato in the Theaetetus that wonder is the origin of philosophy. The aim of the dissertation is to understand this claim and to propose a reading of Plato’s dialogues which shows that this claim applies to at least two kinds of philosophical act, though in different ways. We accomplish this aim through a thorough examination of cross-examination and contemplation as distinct acts of philosophy and through an examination of where and how the notion of wonder appears and operates in these philosophical contexts. In the end, we see two distinct kinds of philosophical wonder (aporetic wonder and contemplative wonder), each corresponding to a distinct philosophical act, and each complying with Plato’s claim about wonder in different but complimentary ways. Aporetic wonder arises within a subject as the result of cross-examination, and contemplative wonder arises when the philosopher is confronted by the wonderful objects of contemplation (i.e., the forms).

Diploma thesis focused on the topic business plan deals with the product diversification of the company ABC Wood, spol. s. r. o. It contains detailed analysis of the present state of company´s internal and external environment in which the company performs. The aim of this thesis is to create a business plan based on the theoretical knowledge and identified facts. This business plan should lead to the improvement of company´s market position.

Saint Teresa of Jesus, the Spanish mystic of 16th century and the Carmelite order reformer presents the doctrine of internal prayer and all its stages in her works based on own personal experience of life with the God. The intention of this work is to analyze Teresa's mystical path as a process of spiritual life with various stages of transformation. It will deal with what it means to be united with the God for the human life in Teresa's conception. It will also submit how Teresa's doctrine of mystical path has been reflected in the Czech environment since 1900 to the present, respectively by Czech authors and by foreign authors of whose works were translated into the Czech language. The work will be based on the concrete text of Interior Castle, in which Teresa represents the soul with number of dwelling places. The structure will be defined by single dwelling places, which are considered the ascetic and mystical stages of the prayer. The work itself, the Interior Castle, will be introduced together with the first to third ascetic dwelling places which had been the subject of previous bachelor's work. The mystical stages of the prayer, which are represented by fourth to seventh dwelling places, will create the main part of the thesis. The reflections of various authors are considered as the...

Diploma thesis "Prayer in St. Benedict's monastic rule and interreligious dialogue" is focused on the St. Benedict prayer presentation and its importance in the interreligious dialogue. The prayer should be considered as an essential parts of each Christian religious life. Christian life represented and described by St. Benedict, is the life of prayer. Benedict monastic rule has application, however, thanks to the generally applicable principles outside the monastery and should be suitable part of the spiritual experience of every Christian. The main goal of this thesis it to show the importance of real prayer and way of life in prayer for interreligious dialogue by Benedictine monks in the time of Bede Griffiths, Thomas Merton, John Main and Laurence Freeman, representing experience regarding interreligious dialogue with Hindu and Buddhist monks about the contemplation, prayer and different religious traditions. Powered by TCPDF (www.tcpdf.org)

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Poser la question du divin chez Aristote, c’est déterminer à quelle question la conception aristotélicienne du divin est censée répondre. L’examen méthodique de l’intégralité du corpus aristotelicum et, tout particulièrement, des trois textes dans lesquels Aristote place l’étude des réalités divines au centre de son enquête (Physique, VII-VIII ; De Cœlo, I-II, Métaphysique, Lambda) permet de formuler deux conclusions principales. En premier lieu, il apparaît clairement que la question du divin n’est pas, aux yeux d’Aristote, de nature théologique, mais archologique. Nulle part, en effet, l’étude du divin n’est menée pour elle-Même ; elle s’ancre, au contraire, dans un examen explicitement dédié aux principes premiers de la phusis ou des ousiai. La conception aristotélicienne du divin et des dieux est ainsi le produit d’un examen méthodique des êtres premiers et des principes, examen grâce auquel Aristote espère produire une détermination rigoureuse du mode d’être du principe en tant que tel et résoudre, par là même, certaines apories relatives à la question de l’archè. En second lieu, il convient de noter que les principaux textes dévolus à l’étude des êtres divins se distinguent les uns des autres par des nuances méthodologiques significatives. Selon que la question du divin prend naissance au sein de la science naturelle ou de la science des substances, selon qu’elle appartient à la physique ou à l’ousiologie, la preuve de l’existence des réalités divines, de même que la description de leur nature et de leurs fonctions, font l’objet de formulations diverses, toutes inféodées à la logique conceptuelle de la science qui les rend possibles. En somme, chaque examen des réalités divines se distingue par sa tournure singulière, qui n’est autre que le produit de la régionalisation des discours, c’est-À-Dire de leur adaptation méthodologique aux outils de la science qui les engendre. / Studying the question of the divine in Aristotle implies to determine to which problem the Aristotelian conception of the divine is supposed to answer. Two conclusions can be drawn from close examination of the corpus aristotelicum in its entirety, and particularly of these texts in which the study of divine realities is Aristotle’s major concern (Physics, VII-VIII; De Cœlo, I-II, Metaphysics, Lambda). In the first place, it clearly appears that, according to Aristotle, the question of the divine is not a theological question, but an archological one. Indeed, nowhere Aristotle studies the divine beings in order to explore deeply the nature of the gods, but rather with the intention of investigating the first principles of phusis and ousiai. The Aristotelian conception of the divine is thus the consequence of the detailed examination of the first principles, thanks to which Aristotle thinks he will be able to define precisely the nature of the principle qua principle and then to solve some aporia about the archè. In the second place, it is worth noting that each of the three main texts in which Aristotle develops his conception of the divine is characterized by slight but significant differences in method. Depending on whether the question of the divine belongs to the science of nature (physics) or to the science of ousia (ousiology), the demonstration of the existence of divine beings and the description of their nature and causality are expressed in different ways, in accordance with the concepts employed in each science. In short, each investigation about divine beings is characterized by its singular form, which is the product of the regionalization of each inquiry, i.e. of its methodical adaptation to the conceptual tools of the science to which it belongs.

Theme of the thesis is a construction that is considered to be one of the most spectacular examples of a French gothic architecture. Notre-Dame Cathedral lies on the Eastern half of a Parisian island Île de la Cité on the river Seina. On April 15, 2019, roof of the cathedral caught on fire. It was completely destroyed, including its pinnacle. The thesis offers a solution how to restore the roof and what opportunities the new design brings. Aim of the proposal is enrichment of the Notre-Dame community through offering a new refuge, which will be for both, internal growth and spiritual practice itself. The design provides spaces that capture the path to God in them. I perceive the very path to God as a thorough inner work. That is why I am placing 36 contemplation booths in there, in addition to other 8 cabins. The light is removed from those, in order to extend the perception of consciousness. Spaces for individuals will be amended by 3 chapels for a group practice. Each chapel has its typical content - joint contemplation chapel, chapel that worships the Jesus Christ’s crown of thorns and a community chapel with a variable arrangement.

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