Making a successful Christian marriage is a major challenge that faces the Seventh Day Adventist church (SDA Church) of Malawi. The colonial government of Nyasaland (Malawi) created weak marriages, promoting high divorce rates by its own practices during its era, which have remained to this day. The failure of secular marriages endangers the success of SDA Christian marriages. Little has been done by the Church to educate its members concerning successful Christian marriage. This study focuses on educating the church to deal with the problems that cause marriage failure in the SDA Church. The Malawi government is another tool that the church could use to address marriage failure. I have used the Bible, and scientific research methods to suggest workable solutions for Christian marriage. / Practical Theology / M.Th. (Practical Theology)

The research assessed the potential of developing a selective breeding programme for the UK rainbow trout industry. Levels of genetic variation at 12 microsatellite loci were first compared in seven different commercial strains. The Observed heterozygosity ranged from Ho = 48.1% in a gold rainbow trout strain (GTR) to Ho = 66.4% in a newly derived broodstock population constructed from a number of different sources (GIT). The Expected Heterozygosity (He) was highest in GIM1 (He= 79.5%) and lowest in the GTR strain (He = 56.9%). The Effective number of alleles (Mae) showed that the GIM1, GIM2, GIM3, and GIT strain (5.4; 5.2; 4.8; 4.2) were significantly more variable than the other strains and that GTR strain had the lowest value (2.5). There appears to be substantial genetic variability within the commercial United Kingdom rainbow trout strains surveyed in this study. This appears to be the case despite very different management histories and levels of record keeping. The strains appear to be genetically distinct (based on population genetic analyses), though the reasons for this remain unclear (and possibly unanswerable given the poor records kept by the different companies). The Glenwyllin farm strains (GIM) were chosen to form the base population for the project because of their high genetic variability, disease free status and because the farm produced around 20 million ova per year, so any genetic gains would have a widespread impact. The farm has an early (Strain A) and a late spawning (Strain B) and these were mated in a partial factorial design, 20 females and 20 neomales per strain (A & B) were chosen on the basis of maturity and gamete quality in November 2002 so that each male was crossed to 4 females (2 in the same strain and 2 in the other), a total of 160 families were created. All broodstock were biopsied to enable them to be genotyped. The families were reared separately up to the eyed stage at which point the eggs from each family were divided into three to generate three communal replicate populations. One of these was sent to a fingerling producer (Iwerne Spring) for ongrowing to fingerling size and formed the basis of a commercial production trial at Test Valley Trout farm (TVT) in Hampshire. When the fish reached an average weight of 5 g they were transferred from Iwerne Spring to TVT and 1500 were randomly selected, PIT tagged and biopsied to enable them to be assigned to their family using 11 multiplexed microsatellite loci. Parental assignment was based on exclusion (FAP) but the results were compared with another parental assignment based on likelihood (PAPA). Of the 1500 offspring (OIM) PIT tagged 1242 82.8% could be assigned to a single family utilizing different combinations of more than 6 loci (6 to 11). The growth of the 1500 OIM fish was tracked throughout the grow out period before they were finally harvested and fully processed. The results of OIM strain at the end of the trial period were mean weight of 415.5 g, and a mean length of 314.5 mm. The visual measurement of colour gave a mean flesh colour values of 26.01 on the 20-34 scale (SalmoFan™), and 11.0 with the colotimetry evaluation of colour (a*). The heritability results for the IOM strain were 43 ± 9% for weight, 42 ± 9% for gutted, and 28 ± 8% for length. The heritability estimates for the visual colour variables were 19 ± 7% and when using the colorimeter, the red chromaticity (a*) heritability was 14 ± 6%. Therefore, the heritability results of the IOM strain indicate that there are opportunities of substantial and rapid improvement of the growth rate and flesh colour traits. Also no line effects were observed or indications of non-additive genetic variation. In contrast to these last results, the overall survival of the GIM strain from the time of the physical tagging with PIT until harvest was 52.8%, and survival heritability was extremely low, 3 ± 2%, hardly significant.

No description available.

Made available in DSpace on 2016-04-27T17:27:00Z (GMT). No. of bitstreams: 1 Cesar Gomes Bonfim Dias.pdf: 1124341 bytes, checksum: 0597660771a7d49eec9ad282d8b45412 (MD5) Previous issue date: 2011-11-20 / This work aims to understand how to configure the theme of indivision on the thought of Maurice Merleau-ponty (1908 - 1961). The term indivision appears in philosophical sense, between 1958 and 1960, taught courses at the Collège of France, such as joint ownership body and worldly, that is, from my body with me, of my body with the world and of the bodies among themselves. Merleau-Ponty asserts that we are indivisibility . As the term body refers to the perceptual experience body that the subject has of himself, of the things, of the world and of the other, this indivision and it, too, an experience, an experience of indivision, such as express our title. The indivision descends from the husserlian intentionality, it refers to the mode of being of consciousness as consciousness of something. Merleau-ponty combines this theme to the Lebenswelt (world of life) husserlian and establishes their reflections on the horizon of an intentionality operant, a way to be original that works from the inside, which allows for the existence of intercorporeality and interworld. This way of being original identifies himself to what we call from experience of indivision. It is this over the course of three reflections developed by the philosopher, namely the perceptual experience body, the expression and the reflection on the flesh. In the first, the body phenomenal provides at the philosopher thinking a kind of unity that exists for himself to himself (the subject as the body) and in communion with the world, with things and with the other - a way of indivision founded on corporeality. In the second reflection, thinking about the meaning of the expression, from the perspective of the experience of the speaking subject makes it possible to understand the operation of expression the operationality a point or moment of indivision. The spousal of the language by speaking subject indicates a layer of indivision woven of yarns diacritics and a crossroads between the elements that make up this layer. In the third reflection, the flesh shows the same nature of the experience of indivision as indivisibility. There are carnal indivisibility between the "I" and the "world" (I and things, between myself and the other). The flesh, as a element and dimensionality that make up the indivision, it is a way of being that is being carried out by the agency of its own operation, enabling the identity, the difference and as well as the links between all the fleshs / Este trabalho pretende compreender como se configura o tema da indivisão no pensamento de Maurice Merleau-Ponty (1908 1961). O termo indivisão aparece em sentido filosófico, entre 1958 e 1960, nos cursos ministrados no Collège de France, como indivisão corporal e mundana, isto é, do meu corpo comigo, do meu corpo com o mundo e dos corpos entre si. Merleau-Ponty afirma que nós somos uma indivisibilidade. Como o termo corpo refere-se à experiência perceptiva corporal que o sujeito tem de si mesmo, das coisas, do mundo e do outro, essa indivisão é ela, também, uma experiência, uma experiência da indivisão, como expressão nosso título. A indivisão descende da intencionalidade husserliana, aquela referente ao modo de ser da consciência como consciência de algo. Merleau-Ponty alia essa temática à Lebenswelt (mundo da vida) husserliana e estabelece suas reflexões no horizonte de uma intencionalidade operante, um modo de ser original que trabalha desde o interior, a qual viabiliza a existência da intercorporeidade e do intermundo. Esse modo de ser original identifica-se ao que chamamos de experiência da indivisão. Ela está presente ao longo de três reflexões desenvolvidas pelo filósofo, a saber, a experiência perceptiva corporal, a expressão e a reflexão acerca da carne. Na primeira, o corpo fenomenal propicia ao filósofo pensar um tipo de unidade existente de si a si (o sujeito como corpo) e de comunhão com o mundo, com as coisas e com os outros um modo de indivisão fundado na corporeidade. Na terceira reflexão, pensar o sentido da expressão, sob a ótica da experiência do sujeito falante torna possível entender a operação de expressão a operacionalidade como ponto ou momento da indivisão. O esposamento da língua pelo sujeito falante indica uma camada de indivisão tecida de fios diacríticos e de um entrecruzamento entre os elementos que compõem essa camada. Na terceira reflexão, a carne mostra a natureza mesma da experiência de indivisão como indivisibilidade. Há indivisibilidade carnal entre o eu e o mundo (eu e as coisas, entre eu e os outros). A carne, como elemento e dimensionalidade que compõem a indivisão, é um modo de ser que se realiza pelo agenciamento de sua própria operação, possibilitando a identidade, a diferença e bem como os laços entre todas as carnes

L’évanescence suppose un état de précarité qui se nourrit de sa propre incomplétude. Le corps qui s’éthérise est en permanente déperdition de matérialité et d’énergie, ce qui amènera le détachement de la conscience. L’acheminement de l’état « tout-corps » à celui de « dé-corps » passe par trois régimes visuels : par l’opacité, associée à la pierre et à la figure de Thanatos, par la translucidité, qui concerne la chair et le feu érotique et, enfin, par la transparence du verre et de l’air, marquant l’entrée sur les territoires de Narcisse. Le thème du corps évanescent est développé autour de ces trois axes selon une logique centrée sur l’existence d’un seuil – décliné comme mur opaque, paroi organique translucide ou écran transparent. Ce seuil signale la transgression d’ordres et d’interdits. Lors du passage, le corps perd graduellement son ancrage dans la réalité concrète, qui s’estompe à vite allure pour faire place à un complexe espace-temps construit graduellement, dans le malheur de la maladie et de la mort ou dans la joie de la projection heureuse. Le corps évanescent tend vers un ailleurs qui s’organise à mesure que le premier s’efface. Ce double conditionnement s’accompagne d’innombrables régressions temporelles qui réverbèrent au niveau de la conscience incorporée sous la forme de la fissure qui entraîne le détachement. Sous le régime de la pierre l’évanescence se cristallise autour de l’image de la statue qui parcourt le trajet symbolique entre figement et vivification. Le marbre, le plâtre et le sable sont les trois motifs qui expriment l’idée de fragilisation de la matière. Le retour à la vie se prolonge dans la tiédeur de la chair réchauffée. Alors qu’elle atteint le seuil de la liquéfaction dans la fugue érotique, l’intensité de la sensation commence à diminuer, ce qui amène à un nouveau refroidissement. Dans le domaine de la transparence le corps subit des formes de détachement selon une logique qui va de la réflexion dans le miroir en tant qu’expression d’un moi naissant à l’extrême affaiblissement du caractère réfléchissant qui altère l’image de soi. Fenêtre, vitrine et écran sous-tendent l’effacement sous le régime de la transparence tout en créant l’illusion d’une intériorité. Comble du processus évanescent, le corps éthérique est mis en rapport avec l’ineffable de l’élément aérien. Cette forme de corporalité ultime exprime le détachement de la conscience, dans la joie comme dans la souffrance. Elle décrit un état de précarité absolue, qui met en avant le fait que tout en se délivrant de ses amarres matérielles la conscience tend à conserver un engramme qui assure la réincorporation, et avec elle, la survie. L’envol, le survol et la descente décrivent trois formes d’évanescence « aérienne » qui marquent le retour symbolique à l’opacité à travers des images d’épaississement : par les motifs de la vapeur, du brouillard ou de la nuit « polie » on est ramené au point de départ de la réflexion. L’histoire du corps évanescent, qui commence et achève par des images de la mort, est également l’histoire d’un continuel retour à la vie, aux forces pulsionnelles, à l’euphorie de se sentir vivant. / The vanishing body depicts a state of extreme precariousness and reveals a progressive loss of substance and vitality which results in the disembodiment of the conscience. The way from being “all body” to being “out-of-body” is hallmarked by three visual categories, each one being assigned a certain classical element: stone, for opacity (the territory of Thanatos), erotic fire for the flesh representing translucency and air and glass for transparency, reminding Narcissus. In this structure water is always the transversal element. The theme is therefore sustained by a network of thresholds such as: the wall, the organic layer and the transparent or invisible screen. With every threshold comes the idea of transgression. Passing into another state or dimension interrupts the contact with reality which fades swiftly away and makes room for another time-space configuration gradually defined by death and illness, by joy and thrilling giddiness. The vanishing body tends to inhabit a no man’s land ever more present as the first one fades away. It is thus submitted to various temporal regressions which concern the embodied consciousness and evolves as a “crack” finally producing the separation body-conscience. Within the realms of Thanatos and the stone the evanescence concerns the representation of the statue which stiffens and then recovers the “flesh-state” progressively. The marble, the plaster and the sand present themselves as three “stages” of dematerialization. Coming back to life means entering a state of tepidness of the revived flesh. As the sexual temperature increases it reaches a threshold of erotic liquefaction which then diminishes to a new form of symbolic coldness represented by physical decay and loss of sexual interest. In the field of transparency the body suffers several forms of detachment stretching from the mirror reflection as expression of a newly-born ego to the extreme weakening of the reflexivity which alters the sense of self. Window, window display and transparent shield underlie the self-effacement and create the (illusion of) inhabitable space.Peak of the vanishing process, the ethereal body is finally connected to the air as classical element. This ultimate form of corporeality express the disembodiment of the conscience in symbolic projections of both joy and suffering. It shows a state of absolute precariousness which points out the fact that by loosening the grip on the immediate reality the consciousness tends to gradually build up an engram of the body which ensures the reincorporation and by that, the survival. The take-off, the overflight and the landing describe three forms of “aerial” vanishing which states a symbolic return to opacity declined through images of densification: the steam, the fog, and the “polished” opacity of the night represent a comeback to the starting point of reflection. The story of the vanishing body, which starts and ends through images of death, is nevertheless the story of the continuous return to life and its possibilities.

La domanda alla base di questa tesi è semplice: quale tipologia di relazione ci potrebbe essere tra scienza e filosofia in pedagogia dopo le recenti scoperte delle neuroscienze? C’è una contrapposizione o una integrazione reciproca? La tradizionale contrapposizione storica è confermata o si può parlare di complementarità reciproca? Con l’obiettivo di mostrare l’interdipendenza reciproca tra questi campi del sapere, attraverso il metodo fenomenologico, la sezione α fa un’analisi teoretica di alcune teorie estratte dalle ricerche di Antonio Damasio. La sezione β esamina gli stessi problemi ma attraverso la fenomenologia di Merleau-Ponty, introducendo alcuni concetti: la “carne” (chair), il “chiasma” e la “reversibilità”, concetti chiave per poter pensare la relazione tra gli le cose, gli enti, le discipline e la pedagogia. I risultati mostrano che non si tratta di sacrificare la pedagogia alla scienza o alla filosofia, né di sacrificare la scienze e la filosofia alla pedagogia, perché questi campi del sapere sono ontologicamente legati tra loro. I risultati aprono a nuove prospettive di ricerca: quali sono le conseguenze di una relazione in chiasma in pedagogia? Possiamo estendere questa particolare relazione alle altre discipline? / The question at the basis of this thesis is simple: which typology of relationship there may be between science and philosophy in education after the most recently neuroscience discoveries? Is there contradiction or an integration? Is the historical and traditional opposition confirmed or we could talk about a possible integration? In order to show the reciprocal interdependence between these fields, using a phenomenological method, the α section does a theoretic analysis of some assertions taken from Antonio Damasio’s researches. The β section looks trough the Merleau-Ponty’s phenomenology the same problems and introduces some concepts: the “flesh” (chair), the “chiasma” and “reversibility”, central ideas in order to think the relationship between things, beings, disciplines and education. Results show that it is neither a question of sacrificing education to science and philosophy, nor philosophy and science to education, since these fields are ontologically bound together. In conclusion results open further new questions: what are the consequences of “chiasma” relationship in education? Could we extend this particular relationship to other disciplines?

Pre-harvest sexual maturation in farmed Atlantic salmon, Salmo salar, remains a key biological bottleneck compromising biomass and financial output, production predictability, environmental respect, stock welfare and the overall sustainability of the on-growing industry. The management practices currently in place are not optimized and events of high maturation rate are still sporadically observed. From an ecological perspective, the escape of reproductively competent, domesticated Atlantic salmon constitutes a threat to the integrity of wild stocks. The forecasted expansion of the Scottish salmon industry compels the need for a comprehensive and more reliable control of sexual maturation. The general aim of this research project was to optimize the current management strategy (windows of light-manipulation and quality grading) and test alternative practices (lighting-technologies, selective harvest and triploidization) in the control of pre-harvest sexual maturation within the Atlantic salmon on-growing industry. In that end, a number of trials were performed using stock reared in sea-cages on a full commercial-scale or in tanks on an experimental scale. The results of this project are organized around three experimental chapters dealing consecutively with body-size dimorphism, grading and harvest quality; light manipulations and triploidy. In each chapter, two original manuscripts either published or in review are included. In addition to these experimental results, a literature review chapter composed of two review papers on the photoperiodic synchronization and developmental regulation of maturation in salmonids and on morphological skin colour changes in teleosts (published) are presented. In the first experimental chapters, we aimed at investigating the possibility of detecting and selectively harvesting a high proportion of sexually recruited fish before flesh quality deterioration. Results clearly showed that body-size dimorphisms between maturity cohorts at the end of the anabolic window of reproduction (June/July) are strong and standard predictors of maturation among related populations with the same freshwater history. Dimorphism can therefore be modelled to easily and accurately estimate maturation rate in a number of discrete rearing-units. If required, a high proportion of sexually recruited fish can be selectively harvested as superior quality product while leaving the immature fish for further on-growing. This provides an alternative to visual grilse grading that is not feasible in large-scale aquaculture systems, prevents downgrading and increases production predictability as compared to emergency harvests. Furthermore, our results showed immature males grow faster than immature females which should be further investigated to fully determine gender specific performances and nutritional requirements. Weight-grading performed earlier in the cycle affects the sex-ratio within individual pens and in turn apparent performance. This work also revealed that Atlantic salmon can exhibit significant variations in skin colouration resembling the onset of nuptial display but that are not related to sexual recruitment and do not correlate with reduced flesh quality. This originates from a lack of purine (silver) pigments which was also identified, to a larger extent, as characteristic of the nuptial display. This suggests a degree of desmoltification in these histologically immature fish. The instrumental colouration of the altered phenotype was shown to be improved towards a more silver-like appearance by direct ice-contact. This knowledge could facilitate post-harvest quality grading towards the most appropriate market channel and increase product acceptance and attractiveness. The second experimental chapter investigated the possibility of improving photoperiodic manipulation used to suppress early maturation, currently applied for 6-months during the second winter at sea using wide-spectrum, high-intensity lighting systems. Our results showed that the window of continuous artificial-light (LL) exposure can be reduced to 4-months following its onset in early January without compromising its efficiency in suppressing pre-harvest maturation. In addition, alternative lighting technologies were also highly potent at suppressing sexual maturation. The mean-irradiance (intensity) generated within a commercial sea-cage was inversely proportional to the suppression of nocturnal plasma melatonin (light perception hormone) and negatively correlates with the maturation rate within the commercial sea-pen. Threshold levels of light-intensity required to achieve optimal (total) suppression of sexual maturation are suggested. Alternative, narrow band-width lighting-technologies (cold cathode and light-emitting diodes) present an array of technical, practical, economic and welfare benefits comparing to the system currently in use. Clear improvements of the photoperiod-manipulation strategy were demonstrated and these would reduce economic and environmental costs but also potential impacts on animal welfare. The third experimental chapter showed the strong potential of sterile-triploid Atlantic salmon stocks both in freshwater and seawater. Triploid out-of-season smolts were produced for the first time using a classical accelerated "square-wave" photoperiod. Triploidization affected the smoltification pattern but had no detrimental effects on freshwater and early seawater performances under both a S0+ and S1 regime. This illustrates the need to adapt the timing of seawater transfer for successfully producing triploid Atlantic salmon post-smolts. Following one year of seawater rearing, the prevalence of external deformities was higher in triploids but remained within acceptable levels. Importantly, the incidence of vertebral deformities and ocular cataract was higher in triploids possibly due to their specific requirements. It is suggested that tailoring the diet to the nutritional requirements of triploids holds strong potential for remediation. This must be addressed if the use of sterile-triploid stock is to become a commercial reality. The present research project provides means to optimize the maturation management strategy within the Atlantic salmon on-growing industry through light-manipulation, maturation detection and selective harvest, and quality grading. Proposed improvements have the potential to increase biomass and financial output, production predictability, environmental respect and animal welfare and will allow standardization of the overall control of pre-harvest sexual maturation. Their implementation provides a comprehensive strategy likely to favour a sustainable expansion of the Atlantic salmon industry. From a longer term perspective, the rearing of sterile-triploid stocks is promising and should be actively investigated to isolate domesticated strains from their wild conspecifics. This would also eliminate the need for on-growers to deploy a maturation management strategy that that might still affect stock welfare and remains, despite the strong improvements demonstrated, not 100% reliable, costly, technical and protracted.

Flesh colour and fillet fat percentage are the two most important attributes to salmon fillet quality. A medium genetic component to body lipid percentage within commercial lines has previously been shown (h2 = 0.17-0.24). A low level of heritability (h2 = 0.16) has also been reported for flesh colour in Atlantic salmon. To investigate whether this genetic component includes loci of major effect, a genome-wide QTL scan was performed with commercially bred Atlantic salmon (Landcatch Natural Selection). Five large full-sib families (10 parents with 153 offspring) were genotyped using microsatellite markers. To utilize the large difference between sire and dam recombination rate, a two-stage genotyping was employed. Initially, the parents and offspring were genotyped for two microsatellite markers per linkage group, and sire based QTL analysis was used to detect linkage groups with significant effects on those flesh quality traits. A linear-regression based interval as analytical method was applied for QTL detection. The results revealed evidence of QTLs affecting percentage fat percentage and flesh colour on linkage groups LNS16 and LNS1 respectively. To confirm the QTL and to provide an improved estimate of position, a dam-based analysis was then employed. One major QTL was located on the genome-wide significance level for percentage fat percentage. Microsatellite marker Ssa0016NVH (at position of 1.3 cM) was found to be tightly linked to QTL affecting percentage fat percentage. In addition, a QTL affecting flesh colour was found to be flanked by microsatellite markers Ssa9.44NUIG at position of 68.7 cM and Ssa0021NVH at position of 50.6 on linkage group LNS16. The evidence for suggestive QTL affecting flesh colour on linkage group LNS1 was also revealed. In order to increase marker density within these and other linkage groups, AFLP markers were employed, 24 primer combinations resulted in a total of 489 polymorphic fragments. Among 11 fragments that were found to be linked to the microsatellite markers on linkage group LNS16, four fragments (AAG-CAC328, AGG-CAG447, AGG-CTA237 and AGG-CTC237) were tightly linked to microsatellite marker Ssa9.44NUIG, but none were found to be linked to microsatellite Ssa0021NVH. Moreover, none of the AFLP markers were found to be linked to microsatellites residing on linkage group LNS1. Using a constructed map of microsatellite and AFLP markers for linkage group LNS16, the dam based analysis revealed a significant QTL for flesh colour at the location of 189 cM, while the sire based analysis detected a significant QTL for fat percentage at the location of 80 cM. Considering the dominant nature and clustering character of AFLP markers, it was concluded that a certain primer combination in AFLP markers could be of limited use for fine mapping and QTL detection in Atlantic salmon.

Du point de vue de l'expérience, l'intensité désigne ordinairement une force ou une puissance entendue dans leur acception purement sensorielle ou sensitive, comme ce qui peut amener les sens à leurs limites. Or, certaines œuvres d'art nous font parfois faire des expériences intenses et fortes, sans cependant en appeller systématiquement à nos sens, sans proposer aucun objet à voir ou à sentir, voire même en se présentant simplement en une expérience de pensée. C'est ce paradoxe qui nous a amenés à nous interroger sur l'imperceptible, désignant par là le caractère à la fois insensible et intense de l'expérience esthétique. Notre esthétique de l'intensité se fonde sur une interprétation phénoménologique de cette dernière en la définissant comme expérience « charnelle », au sens du dernier Merleau-Ponty, c'est-à-dire comme ce qui fait toucher au seul sens d'être, à l'il y a. L'intense prend alors une dimension ontologique en tant qu'il incarne la puissance interne de différenciation du sensible comme source de tension, de variations et de différences. Nous partons des œuvres de V. Woolf et de Cl. Royet-Journoud, pour explorer l'écriture comme lieu d'expérience du sens naissant ; puis nous interrogeons la dimension intense des expériences quasi-imperceptibles à l'œuvre dans les arts plastiques et visuels, chez M. Duchamp, B. Nauman, D. Graham, M. Abramovic ou R. Smithson. Nous montrons ensuite, à travers les philosophies de Merleau-Ponty, Deleuze et Jean-Luc Nancy, que la pensée peut constituer en elle-même une expérience intense, en élucidant simultanément l'idée même d'intensité. / From the point of view of experience, intensity generally designates a certain force or power that we understand in a purely sensorial or sensory fashion, as something that can takes our senses to their limits. Yet certain works of art offer us experiences that are intense and powerful without systematically calling upon our senses, without offering any particular object to be seen, or sensed. Sometimes, they are just presented as a an experience of thinking. It is this paradox that has prodded us into exploring the imperceptible. In this particular instance, that means the character of our esthetic experience that is both “in-sensitive” and intense. Our esthetics of intensity is founded on a phenomenological interpretation of the latter, defining it as a “carnal” experience, such as the later-period Merleau-Ponty envisaged it, implying that which touches the unique sense of being, the “there is”. The “intense” then takes on an ontological dimension, in so far as it embodies the internal force of differentiation of the “sensitive” as a source of tension, of variations and of differences. We shall begin our interrogation with the works of Virginia Woolf and Claude Royet-Journoud, in order to explore writing as a locus for experiencing newly-born senses. Then, we shall question the intense dimension of quasi-imperceptible experiences that are at work in the visual and the fine arts, looking at M. Duchamp, B. Nauman, M. Abramovic or R. Smithson. Finally, we shall demonstrate, through the philosophy of Merleau-Ponty, G. Deleuze and Jean-Luc Nancy, that thought in itself, can constitute an intense experience, by simultaneously elucidating the idea of intensity itself.

Making a successful Christian marriage is a major challenge that faces the Seventh Day Adventist church (SDA Church) of Malawi. The colonial government of Nyasaland (Malawi) created weak marriages, promoting high divorce rates by its own practices during its era, which have remained to this day. The failure of secular marriages endangers the success of SDA Christian marriages. Little has been done by the Church to educate its members concerning successful Christian marriage. This study focuses on educating the church to deal with the problems that cause marriage failure in the SDA Church. The Malawi government is another tool that the church could use to address marriage failure. I have used the Bible, and scientific research methods to suggest workable solutions for Christian marriage. / Philosophy, Practical and Systematic Theology / M.Th. (Practical Theology)