Edward Irving (1792-1834) exercised a profound effect on developments in nineteenth-century theology within the English-speaking world. He is especially known for his thought regarding the return of the gifts of the Holy Spirit and his pre-millennialism, including his belief in the imminent physical return of Jesus Christ. Indeed, Irving is generally remembered as a central figure in the movement of early nineteenth century premillennialism and as a fore-runner of the modern Pentecostal movement. Most scholarly interpretations of Irving have focused on particular aspects of his thought, such as the manifestation of the Holy Spirit, his millenarianism, or his understanding of Christology. This thesis provides a new interpretation of Irving’s contributions, examining the interrelationship of his theological ideas and exploring the development of them within the context of his life, including his childhood and youth within the Covenanting country of southwest Scotland, his education within the University of Edinburgh and his early teaching career, his assistantship to Thomas Chalmers in the celebrated St John’s experiment in urban ministry in Glasgow, his move to London in 1822 and his meteoric rise to fame as a preacher there, his personal trauma, including his unhappy affair with the future Jane Welsh Carlyle, the deaths of his children and the tragic accident at Kirkcaldy, his connections with Romantic intellectual and religious circles in the capital, and his growing involvement with the prophetic movement. Under the influence of the Romantic Movement, Irving’s religious sensibility had matured. This thesis argues that Irving’s theological views, including his views on the gifts of the Spirit and his millennialism, formed a coherent system, which focused on his doctrine of Christ, and more particularly on his belief that Christ had taken on a fully human nature, including the propensity to sin. Only by sharing fully in the human condition with its ‘sinful flesh’ concerning all temptations, Irving believed, could Christ become the true reconciler of God and humanity and a true exemplar of godly living for humankind. When we view Irving’s theology from the perspective of his idea of Christ’s genuine humanity, we can comprehend it more clearly; Irving’s understanding of the spiritual gifts and his apocalyptic visions of Christ’s return in glory had clear connections with his Christology. Irving’s distinctive ideas on Christ’s human nature and his eloquent descriptions of Christ’s ‘sinful flesh’ resulted in severe criticisms from the later 1820s, and finally led to his being deposed from the ministry of the established Church of Scotland in 1833. His belief that we encounter God through Christ’s sinful flesh reflected Irving’s Romantic emphases, including the striving to transcend human limits. The Romantic sensibilities of the age and Irving’s belief that the Church was locked in impotence and spiritual lethargy led him to expect a divine interruption, and to long for an ideal world through an eschatology that would bring glorification to the Church. Irving’s view of the person of Christ must be understood within this broader theological framework and historical context, in which he maintained that common believers could achieve union with Christ through both their sharing of Christ’s genuine humanity and the work of the Holy Spirit.

This thesis focuses on the startling ways in which a significant number of early Christian hagiographies feature saints with rotting flesh and suppurative wounds. It explores this phenomenon first by considering ancient medical understandings of diseases such as phagedenic ulcers, gangrene, and the production of pus as evidence of humoural imbalances requiring medical intervention. Then it considers reasons why early Christians developed more positive attitudes regarding these conditions. These include associating rotting flesh with superior spiritual fortitude. They also include non-theological reasons for this phenomenon. This thesis hypothesizes that early Christians also enjoyed looking at rotting saints out of a voyeuristic desire to gaze upon otherwise hidden bodies. Furthermore, it argues that Christians enjoyed exposing themselves to feelings of fear and anxiety because of the neurochemical dimensions the experience stimulated. / May 2017

Surrounding materials, signage, and detritus on the daily path offer plenty to look at, if not too much. The eye seeks comfort in its passive vision by ignoring its peripheries. Identification of my personal vision reveals itself through the manipulation of ignored material. I consider hand-made vs. machine made, singular vs. the multiple particularly in plastics, packaging and other utilitarian objects. Industrial processes influence my one-person operation. Understanding the way objects are made allows for an opportunity to connect with them. I’m already surrounded by them, the least I can do is get to know them better.

Ce travail thématique et historique a pour objectif de mettre en lumière les difficultés que l'on peut rencontrer lorsque nous tentons de saisir ce que signifie la vie de l'ego d'un point de vue phénoménologique et scientifique. Les questions qui nous animent sont les suivantes et rythment le travail présent : que signifie précisément dire « Je » ? ; Quelle est la caractérisation de l'ego dans la phénoménologie husserlienne ? Dans quelle mesure la vie de l'ego peut-elle être naturalisée ?Notre cheminement suit les traces du corpus husserlien, en ce que nous considérons qu'il est tout d'abord nécessaire d'éclaircir le sens du terme ego dans l'optique d'une « phénoménologie analytique ». Cela nous a permis de comprendre que l'indexical « Je » peut être la marque d'une « ingénuité descriptive » qui consiste en une incapacité à décrire pleinement une situation ou la subjectivité exprimant un indexical. Seule une entente phénoménologique du « Je » peut modifier cette conception en ce qu'elle induit la présence d'une subjectivité en chair et en os, un Nullpunkt irréductible à quelque réification que ce soit. Le langage phénoménologique, en plus de valoriser la part subjective du vécu (Ichrede), permet en outre de modifier notre conception ontique du sens des termes usités afin de décrire un état de chose d'un point de vue eidétique – la chose comme corrélat.En reprenant cette idée cardinale, nous avons par la suite tenté de résoudre l'énigme du Je d'un point de historique à partir d'une étude comparée entre la phénoménologie husserlienne et celle de ses disciples (Reinach, Ingarden, Sartre). À partir de là, nous étions en mesure d'appréhender le bienfondé des critiques apportées à l'égard du tournant transcendantal de la phénoménologie. Pourtant, ces critiques ne sauraient dépasser ni compromettre la pensée de Husserl en ce qu'elle déborde selon nous le cadre formel et stérile d'une binarité idéalisme-réalisme. Nous avons ainsi voulu mettre en exergue le renouvellement, dès le tournant génétique, de la phénoménologie à partir de ce que nous nommons le « naturalisme phénoménologique » de Husserl, en particulier en ce qui concerne le traitement qu'il a accordé aux sujets comme la naissance, la mort, l'anomalité et l'animalité. Ce faisant, nous avions tous les éléments pour démontrer que Husserl n'était idéaliste qu'en apparence et que son œuvre contenait les germes de l'entreprise naturaliste en développement depuis quelques dizaines d'années.Il fallut dès lors montrer les corrélations entre la phénoménologie « classique » et la naturalisation de la phénoménologie à travers une étude des textes contemporains présentés par des auteurs comme F.Varela, N.Depraz ou J-L Petit. Il nous apparut ainsi que la naturalisation en restait à l'état embryonnaire, mais qu'elle pouvait dans un avenir proche, grâce à des recherches sur l'agentivité, la dépression, ou sur la phénophysique, éclairer les sciences cognitives dans l'optique d'une étude cogénérative et fertile en ce qu'elle joint les perspectives à la première et la troisième personne. Or, il nous semble malgré tout que la naturalisation de la phénoménologie demeure davantage asubjective, au sens que donne Patocka, que pleinement phénoménologique. Nous concluons de la sorte en affirmant qu'il faut distinguer deux types de phénoménologie de même que deux types de naturalisation, tout en avançant qu'il serait judicieux de prendre également en considération le rôle du système nerveux entérique, en plus du cerveau, dans la caractérisation de la vie subjective. / This thematic and historical work aims to highlight the difficulties that can be encountered when we try to grasp what the egological life means from a phenomenological and scientific point of view. The questions that animate us are the following and rhythm the present work: what exactly does it mean to say "I"? ; What is the characterization of the egological life in Husserlian phenomenology? To what extent can the egological life be naturalized?Our path follows the Husserlian corpus for we consider that it is first necessary to clarify the meaning of the term “ego” in the perspective of an “analytic phenomenology”. This allowed us to understand that the indexical “I” can be the mark of a “descriptive ingenuity” which consists in an inability to fully describe a situation or a subjectivity expressing itself. Only a phenomenological understanding of the “I” may modify this conception by inducing that the presence of a subjectivity made of flesh and bones is an irreducible Nullpunkt. The phenomenological language, in addition to valuing the subjective part of live experience (Ichrede), also allows to modify our ontic conception of the meaning of termes used in order to describe a state of things from an eidetic point of view – a thing as correlate.By taking up this cardinal idea, we have subsequently attempted to solve the enigma around the I from a historical point of view on the basis a comparative study between Husserlian phenomenology and what critics made by Husserls disciples such as Reinach, Ingarden and Sartre. From then on, we were able to grasp the depth and validity of some critics made against the transcendental turn of phenomenology. Yet, these critics cannot go beyond or compromise Husserl'sthinking for this latter one overflows in our view the formal and sterile framework of an idealistic-realistic binarity. In this way, we wanted to highlight the renewal of phenomenology from the genetic point of view, starting with what we call the “phenomenological naturalism”, especially in regard to the treatment Husserl accorded to subjects such as birth, death, a(b)no(r)mality and animality. In doing so, we had the evidence to show that Husserl was only apparently an idealist and that his work contains the seeds of the naturalistic enterprise under developent for some decades.It was therefore necessary to show the correlations between the “classical” phenomenology and the naturalization of phenomenology through a study of contempory texts presented by authors such as F. Varela, N. Depraz or J-L Petit. It appeared to us that naturalization was still embryonic, but that it may in the near future, through researches on agentivity, depression or phenophysics, illuminate cognitive sciences from the perspective of a cogenerative and fertile study for it joins the first and third person perspectives. However, it seems to us that the naturalization of phenomenology remains more asubjective, in the sense given by Patocka, than fully phenomenological. In conclusion, we affirm that two types of phenomenology must be distinguished, as well as two types of naturalization, while arguing that it would be also wise to take into consideration the role of the enteric nervous system, in addition to the brain, in the characterization of subjective life.

La « dromoscopie », terme proposé par Paul Virilio, désigne une conception visuelle du paysage en mouvement. La vision dromoscopique ne se limite pas à celle du pare-brise, mais aussi à celle d’une vitre, d’un hublot ou d’autres dispositifs de véhicule comme machine à vision, à travers lesquels l’image cinématographique ou audiovisuelle montre ce phénomène de perception particulière.Cette thèse a pour objectif de repenser le cinéma à travers cette vision mobile mystérieuse. Il existe une force commune derrière ces défilements du paysage, cette vision omniprésente, fragmentée, et apparemment banale, qui modifie notre perception discrètement et inconsciemment, mais ignorée malgré son énergie visuelle et kinesthésique. Trois effets que la vision dromoscopique provoque chez le spectateur sont explorés : vertige, hypnose, et ivresse. Devant le défilement spatial, le spectateur peut perdre ses repères dans l'illusion du mouvement ; entrer en état de conscience modifié ; ou éprouver une transformation radicale de la perception. La vision frontale provoque le vertige dans la traversée cosmique en voyage d’hyperespace ; la vision latérale hypnotise son observateur avec ses rythmes répétitifs ; l’ivresse des formes s’étend dans l’imagination d’un monde métamorphosé. Cette vision palpe son public de façon cutanée, musculaire, et viscérale.Caché derrière l’espace dramaturgique, le rythme dromoscopique incite discrètement la sensation kinesthésique du spectateur à rejoindre son mouvement, quand la conscience se concentre sur les intrigues. La vision dromoscopique nous emporte dans ses défilements simples et complexes, nous fait ressentir le mouvement, nous fait vivre le cinéma. / "Dromoscopy", a term proposed by Paul Virilio, designates a visual conception of landscape in motion. Not limited to what is seen through a car’s windshield, dromoscopic vision can be through a train or airplane window or other vehicle-as-vision-machine devices through which the cinematographic or audiovisual image portrays this particular phenomenon of perception.This thesis aims to reconsider cinema through this mysterious mobile vision, to find the shared power behind these unspooling landscapes. This ubiquitous, fragmented and seemingly ordinary vision, which discreetly and unconsciously alters our perception, has been ignored despite its visual and kinesthetic energy.Three of dromoscopic vision’s effects on viewers will be explored: dizziness, hypnosis, and intoxication. Faced with a moving landscape, spectators may lose their bearings in the illusion of movement; enter into a modified state of consciousness; or experience a radical transformation of perception. Frontal vision causes dizziness in hyperspace travel; lateral vision hypnotizes observers with its repetitive rhythms; the intoxication of forms" extends into the imagination of a metamorphosed world. This vision probes its audience in a cutaneous, muscular and visceral way.Hidden behind the dramaturgical space, dromoscopic rhythm discreetly summons spectators’ kinesthetic sensations to join the movement, while their consciousness focuses on the plot. Dromoscopic vision carries us away with its simple and complex unspooling motion, makes us feel the movement and experience film (more) fully.

My painted self-portraiture explores identity as changing social performance or masquerade and examines bodily flesh as the vital interface for reciprocal encounter on life’s stage. The larger-than-life sized images demand viewer attention and compel intersubjective engagement. The works also affirm artistic agency and subjective presence through gestural brushwork and the vivifying power of oil paint. Hybridity and ambiguity in the images suggest the dynamic and reflexive nature of identity. A theatrical colour palette further reinforces the notion of identity as social performance or masquerade. Conceptually the works are rooted in both post-modern feminism and phenomenology. Artistically they draw inspiration from contemporary figurative painters and portraitists who use this medium and genre to navigate the boundaries of self and society.

My painted self-portraiture explores identity as changing social performance or masquerade and examines bodily flesh as the vital interface for reciprocal encounter on life’s stage. The larger-than-life sized images demand viewer attention and compel intersubjective engagement. The works also affirm artistic agency and subjective presence through gestural brushwork and the vivifying power of oil paint. Hybridity and ambiguity in the images suggest the dynamic and reflexive nature of identity. A theatrical colour palette further reinforces the notion of identity as social performance or masquerade. Conceptually the works are rooted in both post-modern feminism and phenomenology. Artistically they draw inspiration from contemporary figurative painters and portraitists who use this medium and genre to navigate the boundaries of self and society.

It is presently a general conception that marriages are fast going out of fashion. This tendency is blamed on the high divorce rate all over the world. It is also believed that marriages are not the only accepted ways of having relationships. In order to counsel couples effectively in marriage therapy, the basic building blocks of a marriage have to be kept in mind. The current pre-marital counselling programs are lacking in their ability to create stronger marriages. The following encompassing research question arose: How can emotional oneness concerning newlyweds be improved through the following Scriptural guidelines for leaving of parents (Gen 2:24), cleaving (Gen 2:24) and becoming one (Gen 2:24)? The methodology used was as follows: In Chapter 2, basic-theoretical perspectives were formulated on how the Word of God explains the importance of leaving, cleaving and becoming one in the process of becoming emotionally one. The basic-theoretical perspectives were constructed based upon detailed exegesis of Genesis 2:24, as well as cursory exegesis of other relevant passages. In Chapter 3, meta-theoretical perspectives were formulated by making use of a literature study of the associated disciplines of Physiology, Psychology, Sociology and Law, with specific reference to emotions and marriage itself. An empirical study indicated that there is a real necessity for a good descriptive definition of emotional oneness. In Chapter 4, practical-theoretical guidelines were given as a result of the hermeneutical interaction between the basic-theoretical principles and the metatheoretical perspectives. Five practical guidelines were formulated to characterize an emotional oneness marriage. In Chapter 5, the researcher finally concludes that the process of leaving, cleaving and becoming one is a continuous process. It is only possible through the help of the Holy Spirit and where both newlyweds are willing to work on their marriage. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2005.

Šiame darbe pateikiama išsami kūno fenomeno, kūno buvimo pasaulyje ir intersubjektyvumo analizė, paremta Merleau-Ponty fenomenologine teorija. Siekiant adekvačiai įvertinti Merleau-Ponty fenomenologinės teorijos savitumą bei išryškinti svarbiausius jos aspektus, darbas pradedamas nuo bendros fenomenologijos apžvalgos bei jos santykio su psichologija, intelektualizmu bei pozityvizmu. Pats Merleau-Ponty savo darbuose daug polemizuoja būtent su psichologistinėmis, intelektualistinėmis bei pozityvistinėmis sąmonės ir suvokimo teorijomis, todėl manoma, jog pirmoje darbo dalyje pateikta analizė yra tikslinga. Pagrindinis šio darbo tikslas – analizuojant Merleau-Ponty veikalus ir kritinę literatūrą, atskleisti fenomenologinės kūno sampratos eksplikaciją Merleau-Ponty fenomenologijoje, išryškinant šio prancūzų mąstytojo kūniškumo fenomeno apibrėžties specifiškumą bei originalumą. Aiškindamas savąją filosofijos trajektoriją, Merleau-Ponty pripažįsta, jog išgyventa patirtis yra pirminė, teigdamas, jog suvokiantis protas yra „inkarnuotas“ protas. Be to, suvokimas nėra vien išorinio pasaulio poveikio kūnui rezultatas, nes net jeigu kūnas ir skiriasi nuo pasaulio, kuriame gyvena, vis tiek nėra nuo jo atskirtas. Iš tiesų suvokiančio organizmo tiesioginis sąlytis su aplinka ir sudaro paties suvokimo esmę. Tai reiškia, jog nėra bendrojo suvokimo – sąvokos, kuri paverstų jį abstrakčiu visuotinumu; suvokimas egzistuoja tik tiek, kiek jis išgyventas pasaulyje. Būtent „gyvoji“ suvokimo ir kūno... [toliau žr. visą tekstą] / This Master degree attainment Thesis provides a detailed analysis of phenomenon of Body, physical presence in the world and intersubjectivity, based on phenomenological theory of Maurice Merleau-Ponty. In order to adequately assess the Merleau-Ponty‘s phenomenological theory of identity and to highlight the most important aspects of it, the work begins on the overall review of phenomenology and its relation to psychology, intellectualism and positivism. Merleau-Ponty himself in his writings did debate a lot with psychological, intellectualistic and positivistic theories of perception, so accordingly the author of this thesis thinks that the presented analysis ir purposeful. The main purpose of this work – to analyze the works of Merleau-Ponty and the critical literature on the concept of the body to reveal the phenomenological explication of the phenomenology of Merleau-Ponty, highlighting the phenomenon of corporeality is the definition of the specificity and originality. When explaining the path of his philosophy, Merleau-Ponty admits that lived experience is primary, saying that the conscious mind is "embodied" mind. In addition, the perception of the outside world is not the result of world‘s impact on body, because even if the body is different from the world in which the body lives, it‘s still not separated from it. In reality the direct contact of the organism and it‘s environment is the only source of the essential perception. This means that there is no common... [to full text]

It is presently a general conception that marriages are fast going out of fashion. This tendency is blamed on the high divorce rate all over the world. It is also believed that marriages are not the only accepted ways of having relationships. In order to counsel couples effectively in marriage therapy, the basic building blocks of a marriage have to be kept in mind. The current pre-marital counselling programs are lacking in their ability to create stronger marriages. The following encompassing research question arose: How can emotional oneness concerning newlyweds be improved through the following Scriptural guidelines for leaving of parents (Gen 2:24), cleaving (Gen 2:24) and becoming one (Gen 2:24)? The methodology used was as follows: In Chapter 2, basic-theoretical perspectives were formulated on how the Word of God explains the importance of leaving, cleaving and becoming one in the process of becoming emotionally one. The basic-theoretical perspectives were constructed based upon detailed exegesis of Genesis 2:24, as well as cursory exegesis of other relevant passages. In Chapter 3, meta-theoretical perspectives were formulated by making use of a literature study of the associated disciplines of Physiology, Psychology, Sociology and Law, with specific reference to emotions and marriage itself. An empirical study indicated that there is a real necessity for a good descriptive definition of emotional oneness. In Chapter 4, practical-theoretical guidelines were given as a result of the hermeneutical interaction between the basic-theoretical principles and the metatheoretical perspectives. Five practical guidelines were formulated to characterize an emotional oneness marriage. In Chapter 5, the researcher finally concludes that the process of leaving, cleaving and becoming one is a continuous process. It is only possible through the help of the Holy Spirit and where both newlyweds are willing to work on their marriage. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2005.