Syftet med studiet är att undersöka hur romanens protagonist kan läsas som en posthumanistisk karaktär, där det granskas hur hon relaterar till Haraways cyborg, men också till delar av Barads teori om agentiell materialism. En alternativ läsning utförs genom att granska karaktären utifrån ett esoteriskt perspektiv, där tonvikten ligger på andliga inslag. De två perspektiven möjliggör en läsning utifrån två till synes mycket olika synvinklar, vilka dock tycks bestå av vissagemensamma tendenser. Målet med studien blir således även att granska hur posthumanism och esoterism kan knytas samman, och hur April häxans huvudperson Desirée kan betraktas som ett center för denna sammanföring. Frågeställningarna lyder enligt följande: Hur kan huvudpersonen Desirée läsas utifrån en posthumanistisk teoribildning? Vilka esoteriska inslag manifesteras i karaktären? Vilka esoteriska inslag manifesteras i karaktären?Hur relaterar posthumanism och esoterism till varandra?

Diss. Stockholm : Stockholms universitet, 2010.

In this essay I have chosen to study the definition of new age in five different textbooks from the curriculum that was published in 2011. The textbooks that I have chosen for the analysis was Religion och sånt (2013), Religion och sammanhang (2013), Under samma himmel (2013), En människa, tusen världar (2015) and Söka svar (2013). The method I used to get an answer to my study was a qualitative content analyse and I analysed the result with help from David Thurfjell and his book Det gudlösa folket (2015) but Olav Hammer and På spaning efter helheten (2004) was also a big part of the result. The result showed that new age is forgotten when it comes to teaching in upper secondary school. Even if new age is well presented if you compare with Hammers definition the result shows that it is not really taken seriously. New age is often placed in the end of the books and the chapter that it contains doesn’t only focus on new age but also cults and other forms of alternative religion which can be a difficulty because students might be confused and think that these things are the same. In one of the books new age is not even mentioned. This shows that new age is not prioritised in the education of religion. Thurfjell presents secularization in a form that religion is not growing smaller in the society but rather changing form. People today are not looking for a religion as the traditional Christianity or Islam but for a more private religion where they can decide the contents themselves. This is something new age can provide. The author also claims that new age or spirituality is a big part of our ordinary day. We can see it in the newspaper, in the movies on television and in the advertising from big companies like IKEA. Then maybe it would be to prefer that the curriculum expand its contents and not only focuses on the big religions but also on the living religion, like new age. In that case the students can get the possibility to expand their vision when it comes to the definition of what religion really is.

Den här uppsatsen behandlar den brittiske tänkaren Aleister Crowley, hans tolkning avyoga, och hans tankars påverkan på moderna efterföljare av hans religion i Sverige.Uppsatsen behandlar frågorna om hur Crowleys syn på yoga utvecklats och hur denkan ses i svenska efterföljares tankar idag. Uppsatsen använder sig av litteraturstudierav Crowleys verk, samt intervjuer med medlemmar i ordern Ordo Templi OrientisSverige. Uppsatsen utmynnar i att Crowleys tankar om yoga kan ses i sin historiskakontext påverkad av bland annat orientalism och religionism, och att Crowleys tankarfortsätter påverka moderna utövare av yoga inom O.T.O.

Studiens syfte är att undersöka hur den svenska spiritistiska rörelsen och tron på andevärlden framställs i de utgåvor av tidskriften Efteråt: Tidskrift för spiritism och dermed beslägtade ämnen som gavs ut mellan år 1899 och 1922. Med en diskursteoretisk utgångspunkt analyseras det sätt tidskriftens författare framställer spiritismen och tillhörande fenomen i förhållande till andra rörelser och idéer i deras samtid, samt hur spiritismen konstrueras som både rörelse och identitet. Undersökningen visar att trovärdighet var en viktig aspekt. Spiritismen framställdes främst som trovärdig på genom att kopplas till samtida vetenskapliga ideal samt genom att liknelser och samhörighet med den svenska kyrkans religiösa utövande framhävs. Utöver detta visar uppsatsen på hur spiritismen gör uttryck för samtida föreställningar om modernitet.

Made available in DSpace on 2016-04-25T19:20:24Z (GMT). No. of bitstreams: 1 Mario Alves da Silva Filho.pdf: 4016620 bytes, checksum: c7a02023dc1c089d5a1f3d0e33fca937 (MD5) Previous issue date: 2012-10-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research has, by scope, to present Tasawwuf (Arabic word that refers to mysticism and Islamic esotericism), known in the West as Sufism and discuss their presence in Brazil in general, specifically in Sao Paulo. Our aim is to try to discuss the presence of Sufism in our country, taking stock of the relationship between the Muslim Sufis with the communities in which they live. We will attempt to demonstrate the presence of Sufism and Sufi orders since the time of slavery to present day. Pointing the presence of Sufi orders that exist today in Sao Paulo. Sufism is a very current issue, being necessary to know and understand it. We see daily the critical irascible behavior of some Muslim communities, but little or no news about Sufism and its active role in Islamic communities, especially as a counterpoint to his irascible behavior pointed. This gap is what we will try to fill. We will discuss Sufism by an exclusively Muslim bias, ie , completely inserted in the universe of Islam. The research will consist of free observing Sufi Orders and open interviews of those responsible for them. We were able to identify nine Sufi Orders in Sao Paulo, and seven of them were described / Esta pesquisa tem, por escopo, apresentar o Tasawwuf (palavra árabe que designa o misticismo e esoterismo islâmicos), conhecido no Ocidente como Sufismo e discutir a sua presença no Brasil no geral e em São Paulo especificamente. Nosso objetivo é tentar discorrer sobre a presença do Sufismo em nosso país, fazendo um balanço da relação entre os muçulmanos Sufis com as comunidades em que estão inseridos. Tentaremos demonstrar a presença do Sufismo e de Ordens Sufis desde a época da escravidão até os dias atuais. Apontando a presença das Ordens Sufis que existem em São Paulo hoje. O Sufismo é um assunto bastante atual, sendo necessário que se o compreenda e o conheça. Vemos críticas diárias ao comportamento irascível de algumas comunidades muçulmanas, porém pouca ou nenhuma notícia sobre o Sufismo e seu papel atuante nas comunidades islâmicas, especialmente como contraponto ao seu comportamento iracundo apontado. Esta lacuna é que tentaremos preencher. Abordaremos o Sufismo por um viés exclusivamente muçulmano, ou seja, completamente inserido no universo do Islã. A pesquisa constará de observação livre das Ordens Sufis e entrevistas abertas dos responsáveis por elas. Foi-nos possível identificar nove Ordens Sufis em São Paulo, sendo que sete delas foram descritas

The main aim of this thesis is to present an ethnographic study of the Nusayri community in the Karaduvar district of Mersin to examine how it negotiates maintaining religious teachings and practices secret in the process of interacting with other communities and reproducing Nusayri belief. In addition to ethnographic field research in Karaduvar, two virtual communities that Nusayris frequent were studied to examine the negotiations on the revelation of Nusayri esoteric knowledge and secret ritual practices. The ethnographic data were collected during two months of fieldwork in Karaduvar and twelve months of online study of two virtual communities. Research findings show that although the intentional concealing of Nusayri religious knowledge and ritual practices have historically played an important role in the survival of the Nusayri community and belief, partial revelation of secrets are becoming more common and acceptable. Both the internal dynamics of the Nusayri community and the socio-political context in Turkey have contributed to this process. The result of the continuous negotiations among Nusayri sheikhs and followers is that while social secrecy is increasingly revealed, esoteric secrecy is maintained to a large extent. The dosclosure of secrecy is particularly supported by younger generations, university graduates, Nusayri intelligentsia, and those Nusayris who live outside of their hometown.

Darbo tikslas: Lietuvių kalba išleistos ezoterinės literatūros apžvalga, išryškinant naudojamos ezoterinės terminologijos netikslumus, atskleidžiant kritišką požiūrį į terminologijos laisvą interpretaciją ir nusakant naudojamos tikslios terminologijos poveikį sėkmingai pastoracijai. Tikslui pasiekti buvo išsikelti tokie uždaviniai: - Apibrėžti religijotyrinius „magijos“, „ezoterikos“ ir „okultizmo“ terminus. - Pristatyti kaip vartojami ezoterikos terminai katalikiškoje pastoracijoje bei paaiškinti daromas klaidas. - Atskleisti terminų apsibrėžimo sau ir pastoracijos subjektui svarbą. - Nurodyti pavojus, kylančius dėl netikslios ezoterikos terminų vartosenos pastoracijoje. - Pateikti patarimus pastoracijos darbuotojams. Uždaviniams įgyvendinti ir tikslui pasiekti naudoti lyginamosios analizės ir sintezės metodai. Darbe apibrėžti „okultizmo“, „ezoterikos“ ir „magijos“ terminai: okultizmas yra sinkretinė XIX a. pr. - XX a. pr. maginės filosofijos kryptis, apjungianti to meto ezoterines praktikas, tokias kaip spiritizmas ir magija; ezoteriką galima apibrėžti kaip religinę filosofinę sistemą, kurios pagrindą sudaro maginiai ar parapsichologiniai ritualai ir metodai, padedantys kontaktuoti su anapusybe. Ezoterikos terminas pakankamai platus, nes savyje talpina visą paranormalybę, pradedant okultizmu ir spiritizmu, ir baigiant ekstrasensorika bei magija. Ezoterikoje ypatingą reikšmę turi iniciacija. Ezoterika tai bendras terminas, naudojamas visai maginei ir... [toliau žr. visą tekstą] / The goal of this thesis: in accordance to the review of the esoteric literature in Lithuanian, to highlight the uncertainties of the esoteric terminology, to reveal a critical attitude to the free interpretation of the esoteric terminology and to describe the effects of the precise esoteric terminology to the success of pastoral work. To achieve the goal such tasks were raised: - To define the terms of magic, esoteric and occultism. - To introduce how the esoteric terms are used in the Catholic pastoral work as well as to explain the most common mistakes. - To reveal the importance of the precise terminology for the pastoral subject. - Indicate the risk arising from incorrect usage of esoteric terms in pastoral work. - To provide guidance for pastoral workers. In order to implement tasks and achieve thesis goal were used methods of comparative analysis and synthesis. While working the terms of occultism, esoteric and magic were defined. Occultism is the study of esoteric practices, including (but not limited to) magic and spiritualism; it is the syncretic type of magic philosophy common from the 19th to 20th century. Esotericism can be defined as a religious philosophical system, which is based on magic or parapsychology rituals and methods to come into contact with the Otherworld. The term of esoteric is very wide – a huge range of examples of esoteric movements and philosophies such, as occult, spiritism, extrasensory and magic, etc. are included. Magic can be defined... [to full text]

L’objectif de ce travail est d’étudier parallèlement les critiques de la modernité développées à partir de deux positionnements philosophiques en grande partie antithétiques représentées ici par leurs figures de proue : Leo Strauss et Theodor Adorno. Nés et décédés presque aux mêmes moments sans s’être connus, ils seront interrogés ici, en particulier, à partir de leurs manières respectives de faire face aux multiples défis lancés en 1945 à la réflexion philosophique. La première section de cette étude examine leurs philosophies comme celles de penseurs se représentant eux-mêmes à travers leurs réactions différentes à l’antisémitisme. La deuxième section analyse leurs relations critiques, de teneurs fortement distinctives, à la pensée de Heidegger, vis-à-vis de laquelle chacun élabore à sa manière une démarche de rupture. La troisième section aborde, comme constituant des points de croisement entre Strauss et Adorno, deux discussions jouant un rôle-clé dans leurs pensées : d’une part avec le positivisme des sciences sociales ; d’autre part, avec la modernité, identifiée comme affrontant une crise consubstantielle à ses options spécifiques. Ces deux discussions font apparaître paradoxalement plusieurs points de convergence entre des démarches si opposées. La dernière section examine les deux solutions à l’égard du problème de la modernité, l’une macrologique s’appuyant sur les sources médiévales, l’autre micrologique demeurant dans le sillage de l’Aufklärung. Une discussion s’amorce dans la conclusion quant à ce qu’il peut en être désormais de la postérité conceptuelle de ces deux pensées dans le nouveau contexte qui est aujourd’hui celui de la philosophie politique. / The aim of this study is to examine the critiques of modernity developed in parallel from two philosophical positions largely antithetical that are represented here by two main figures: Leo Strauss and Theodor Adorno. Born and died almost at the same time, these two thinkers are analyzed here from their way of facing different challenges imposed to the philosophical thinking in 1945. The first section examines their different reactions to the anti-Semitism. The second one analyzes their critical relations to Heidegger with whom each of them achieves a separation. The third section studies some junctions between them with two discussions: on the one hand, the discussion about the positivism in social sciences; on the other hand, the discussion about modernity considered as affronting a consubstantial crisis with their own options. These discussions make appear paradoxically several converging points between two opposing philosophical positions. The last section examines two solutions with regard to modernity: one, based on the medieval sources, is macrological, while the other, firmly devoted to the heritage of Aufklärung, is micrological. In the conclusion, this study will discuss the conceptual relevance of the posterity of these two thoughts in light of the actual context of the political philosophy.

Submitted by Maike Costa (maiksebas@gmail.com) on 2017-01-23T12:08:22Z No. of bitstreams: 1 arquivo total.pdf: 7922256 bytes, checksum: c1103fe971240d28dd8d3712ee0f07a8 (MD5) / Made available in DSpace on 2017-01-23T12:08:22Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 7922256 bytes, checksum: c1103fe971240d28dd8d3712ee0f07a8 (MD5) Previous issue date: 2016-06-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This work aims at a symbolic analysis of the Geheime Figuren der Rosenkreuzer work aus dem 16 has und 17 has Jahrhundert coming public in two books, originally in 1785 and 1788, being held in a facsimile in 1919, the latter is originating all its modern editions. The compilation of the Geheime Figuren der Rosenkreuzer is an equally proportional relevance publication of the Rosicrucian Manifestos in the 17th century; the same is arranged within a second wave of what can be understood as Rosicrucian movement or Rosicrucianism. This second stage of the Rosicrucian establishes a framework that greatly influence the lead or following names. As methodological tools, follow the propositions developed by thinkers of the Imaginarium Gilbert Durand, Jean-Jacques Wunenburger, Paul Ricoeur and Henry Corbin, using a symbolic hermeneutics and applying the phenomenology of the image, we will trace structuralism figurative present in the work focus of our study so that we envisaged and mediated by the concept of hierohistóry developed by Corbin, to understand the esotericism of the Rosicrucian movement of the 18th century in the construction and / or compilation of Geheime Figuren der Rosenkreuzer aus dem 16 has und 17 has Jahrhundert, using the symbolic emerged in the two previous century. Theosophical constituents, hermetic, alchemical and kabbalistic swarming in the work study will serve as guiding the relations established between the work and the imagery of the 18th century, that – according to the established methodology for the study of Western esotericism as bringing of Antoine Faivre and Wouter Hanegraaff – we can do the necessary similarities and differences with the Rosicrucian movement of the 17th and 18th, with a greater focus in the 18th century, which is structured the compilation of Geheime Figuren der Rosenkreuzer. / O presente trabalho visa uma análise simbólica da obra Geheime Figuren der Rosenkreuzer aus dem 16 tem und 17 tem jahrhundert, vinda a público em dois livros, originalmente em 1785 e 1788, sendo reunida em um fac-símile em 1919, deste último originando-se todas as suas edições modernas. A compilação do Geheime Figuren der Rosenkreuzer é de uma relevância igualmente proporcional à publicação dos Manifestos Rosacruzes no século XVII; a mesma é organizada dentro de uma segunda onda do que pode ser entendido como movimento rosacruz ou rosacrucianismo. Este segundo momento do rosacrucianismo estabelece uma estrutura que influenciará sobremaneira as derivações ou denominações seguintes. Como ferramentas metodológicas, seguiremos as proposituras desenvolvidas pelos pensadores do Imaginário Gilbert Durand, Jean-Jacques Wunenburger, Paul Ricouer e Henry Corbin, utilizando-se de uma hermenêutica simbólica e aplicando a fenomenologia da imagem, traçaremos o estruturalismo figurativo presente na obra foco de nosso estudo, para que possamos perspectivados e mediados pelo conceito de hierohistória desenvolvido por Corbin entendermos o esoterismo do movimento rosacruz do século XVIII na construção e/ou compilação do Geheime Figuren der Rosenkreuzer aus dem 16 tem und 17 tem jahrhundert, utilizando-se da simbólica surgida nos dois séculos anteriores. As constituintes teosóficas, herméticas, alquímicas e cabalistas que pululam na obra que estudamos servirão de norteadoras das relações estabelecidas entre a obra e a imagética do século XVIII, para que – de acordo com a metodologia estabelecida para o estudo do esoterismo ocidental, conforme propositura de Antoine Faivre e Wouter Hanegraaff – possamos fazer as devidas aproximações e distanciamentos com o movimento rosacruz dos séculos XVII e do XVIII, com um enfoque maior no século XVIII, onde se estrutura a compilação do Geheime Figuren der Rosenkreuzer.