<p>This work aims to shed new light on Augustine of Hippo’s mature dualistic view of the world, the master argument he advanced in support of it, and how it was different from the competing physicalist model that was both prevalent during his time and of which he had earlier been a proponent. Specifically, it aims to understand these topics in light of Augustine’s position on the relation of <i>nonphysical</i> (or <i>incorporeal</i>) objects to space. This topic has yet to be extensively discussed and the secondary claims one finds regarding the matter differ: for some authors claim that Augustine did take nonphysical objects to be located in space and others claim that he did not. I hold that part of the reason for the lack of consensus on this topic is the reliance by each group of authors on limited and distinct sets of direct quotations from Augustine’s writings. In contrast to previous treatments, I approach Augustine’s position by way of his account of <i>spatial location</i> and his account of <i>incorporeal</i> objects. On these grounds, in addition to a more comprehensive set of direct textual data, <i>Chapter 1</i> argues for <i>Modal~SLI</i> or the thesis that <i>pace</i> the affirmative position and <i>beyond</i> the negative one, Augustine was committed to the view that incorporeal objects generally, and God and human souls in particular, not only <i>lack</i> spatial location – they <i>cannot</i> be so located.<i> Chapter 2</i> argues from <i>Modal~SLI</i> in conjunction with further forms of evidence, against <i>spatial readings</i> of Augustine’s notion of <i>presence</i> and for a ca<i>usal account</i> (or <i>CP</i>). The causal account holds that Augustine took presence <i>per se</i> to be a kind of causal relation which does not require or entail spatially located <i>relata</i>. On the basis of <i>CP</i> and <i>Modal~SLI</i> and additional forms of evidence, <i>Chapter 3</i> argues against spatial readings and for a causal analysis of Augustine’s argument from presence to the incorporeality of human souls. <i>Chapter 4</i> argues on these same bases against the spatial reading and for a causal analysis of Augustine’s argument from omnipresence to God’s incorporeality. Additionally, <i>Chapters 3</i> and <i>4</i> contain extensive discussions of the support that Augustine’s provides for the premises in each of the arguments that is their focus. <i>Chapter 5</i>, which is the capstone of this project, draws out the implications of earlier chapters to advance new and more complete models of Augustine’s mature dualistic view of the world, the rational basis upon which he endorsed the dualistic model and rejected the competing physicalist one, and the comparative relations between his mature model and the physicalist one. Among the conclusions it advances are the following: (i) in including both physical and nonphysical objects Augustine’s mature view includes objects that are and must be located in space and objects that are not and cannot be located it space; (ii) in including God and human souls as nonphysical objects it includes them as objects that are not and cannot be located in space; (iii) causal claims (i.e., claims expressing causal relations) were central drivers of Augustine’s personal transition from a physicalist to a dualistic view of the world and were central elements of his impersonal or public case against physicalism and for dualism; and (iv) the dualist and physicalist models were similar in that each included physical objects, objects with spatial location, and God and human souls; but they differed in that unlike the physicalist model, the dualist model also included nonphysical objects, objects without spatial location, and numbered God and human souls as nonphysical objects and hence objects without spatial locations. </p> <br> <p> </p>

Submitted by Igor Matos (igoryure.rm@gmail.com) on 2017-01-16T14:58:12Z No. of bitstreams: 1 DISS_2015_Ângela Teresinha Fontana de Souza Tambara Velho.pdf: 5487764 bytes, checksum: 794d4c1e24fe4050b2f426d532065e73 (MD5) / Approved for entry into archive by Jordan (jordanbiblio@gmail.com) on 2017-01-17T14:55:01Z (GMT) No. of bitstreams: 1 DISS_2015_Ângela Teresinha Fontana de Souza Tambara Velho.pdf: 5487764 bytes, checksum: 794d4c1e24fe4050b2f426d532065e73 (MD5) / Made available in DSpace on 2017-01-17T14:55:01Z (GMT). No. of bitstreams: 1 DISS_2015_Ângela Teresinha Fontana de Souza Tambara Velho.pdf: 5487764 bytes, checksum: 794d4c1e24fe4050b2f426d532065e73 (MD5) Previous issue date: 2015-07-27 / Este trabalho procura elaborar um diálogo entre Educação, Filosofia e Artes a partir do pensamento dos estoicos, de Jacques Derrida, Gilles Deleuze, Anne Cauquelin, entre outros, fundamentando-se na filosofia da diferença e na teoria dos incorporais. Busca dissertar sobre aprendizado, ou melhor, sobre experiência. Procura compreender o momento de encontro com aquilo que pode suscitar a nossa compreensão e o desenvolvimento de algo que se conhece. É uma reflexão sobre a virtude do acontecimento, do valor argumentativo da obra de arte, da capacidade de conhecimento/experiência/aprendizado no movimento dos incorporais segundo o estoicismo antigo, mobilizando o conceito de Labirintogoria. Não se trata somente de ser afetado, mas de um processo de elaboração e seu continuum. / This paper seeks to develop a dialogue between Education, Philosophy and Arts through the thoughts of Stoics, Jacques Derrida, Gilles Deleuze and Anne Cauquelin, among others, which are based on the philosophy of difference and the theory of the incorporeal. It aims to discuss learning, or rather, experience. It seeks to understand the moment that may raise our understanding and development of something that is familiar. It is a reflection on the power of the event, the argumentative value of the artwork, the capacity of knowledge/experience/learning in the movement of the incorporeal according to ancient Stoicism, mobilizing the concept of Labirintogoria. It is not to be affected alone, but by a process of preparation and its continuum.

A presente pesquisa tem como objetivo investigar minha produção em pintura encáustica, com foco no processo de feitura. Inicialmente procuro abarcar os aspectos visíveis do trabalho, como as especificidades dessa técnica de pintura com cera de abelhas e sua utilização ao longo da história, com sucessivos períodos de esquecimento e redescoberta, desde a Grécia Antiga. Apresento um levantamento de suportes, ferramentas necessárias e receitas do medium, assim como das particularidades formais e construtivas de minha produção pictórica, como planos, camadas e brancos. O espaço é o ponto central manifesto no trabalho, que se desenvolve a partir do binômio espaço construído, espaço absoluto. São representados ambientes arquitetônicos, lugares ligados ao sistema das artes como museus e galerias, mas também montanhas e horizontes, esvaziados. Ao longo do processo de construção das pinturas de dimensões generosas, o espaço se manifesta não apenas na representação, como através do estado mental. São observados os meandros do espaço interno, que se mantém no presente ou divaga, enquanto o corpo vai erigindo o espaço pictórico. A Teoria dos Incorporais no Estoicismo Antigo de Émile Bréhier, dá suporte à exploração às camadas subjacentes desse processo, que abrange questões relativas ao vazio, ao lugar, ao tempo e a um aspecto de imanência, perceptível pelo exprimível. O corpo de trabalho, portanto, repousa parte no tangível, parte no sensível, que vão se alternando, se suturando ao longo do percurso. Por fim, a pintura não é apenas a matéria que se encerra nas duas dimensões do suporte, mas as possibilidades decorrentes da experiência contemplativa do fazer. / This present study aims to investigate my encaustic painting production, focusing on the making process. At first I try to encompass the visible aspects of the work, as the specificities of this technique of painting with beeswax, its use throughout history, with successive periods of neglect and rediscovery, since Ancient Greece. I introduce an inventory of substrates, tools and recipes as well as the formal and constructive features of my pictorial production, such as plans, and whites. Space is the central issue manifested in the work, which evolves from the binomial constructed space, absolute space. These are represented as architectural environments, especially places linked to the arts system, like museums and art galleries, but also mountains and horizons necessarily emptied. Throughout the construction process of the over sized paintings, space manifests itself not only through representation, as mental state. The intricacies of the mind space, which remains in the present or wanders, are observed while the body builds pictorial space. Émile Bréhier's The Theory of the Incorporeal in Ancient Stoicism, conceptually supports the underlying layers of this process, which covers issues relating to emptiness, place, time and the one aspect of immanence, perceptible by the expressible. Therefore, the body of work lies partially in the tangible, partially in the sensitive, which alternates as a suture along the route. Finally, the painting is not only the two dimensional substance, but the possibilities arising from the contemplative experience of workmanship.

A presente pesquisa tem como objetivo investigar minha produção em pintura encáustica, com foco no processo de feitura. Inicialmente procuro abarcar os aspectos visíveis do trabalho, como as especificidades dessa técnica de pintura com cera de abelhas e sua utilização ao longo da história, com sucessivos períodos de esquecimento e redescoberta, desde a Grécia Antiga. Apresento um levantamento de suportes, ferramentas necessárias e receitas do medium, assim como das particularidades formais e construtivas de minha produção pictórica, como planos, camadas e brancos. O espaço é o ponto central manifesto no trabalho, que se desenvolve a partir do binômio espaço construído, espaço absoluto. São representados ambientes arquitetônicos, lugares ligados ao sistema das artes como museus e galerias, mas também montanhas e horizontes, esvaziados. Ao longo do processo de construção das pinturas de dimensões generosas, o espaço se manifesta não apenas na representação, como através do estado mental. São observados os meandros do espaço interno, que se mantém no presente ou divaga, enquanto o corpo vai erigindo o espaço pictórico. A Teoria dos Incorporais no Estoicismo Antigo de Émile Bréhier, dá suporte à exploração às camadas subjacentes desse processo, que abrange questões relativas ao vazio, ao lugar, ao tempo e a um aspecto de imanência, perceptível pelo exprimível. O corpo de trabalho, portanto, repousa parte no tangível, parte no sensível, que vão se alternando, se suturando ao longo do percurso. Por fim, a pintura não é apenas a matéria que se encerra nas duas dimensões do suporte, mas as possibilidades decorrentes da experiência contemplativa do fazer. / This present study aims to investigate my encaustic painting production, focusing on the making process. At first I try to encompass the visible aspects of the work, as the specificities of this technique of painting with beeswax, its use throughout history, with successive periods of neglect and rediscovery, since Ancient Greece. I introduce an inventory of substrates, tools and recipes as well as the formal and constructive features of my pictorial production, such as plans, and whites. Space is the central issue manifested in the work, which evolves from the binomial constructed space, absolute space. These are represented as architectural environments, especially places linked to the arts system, like museums and art galleries, but also mountains and horizons necessarily emptied. Throughout the construction process of the over sized paintings, space manifests itself not only through representation, as mental state. The intricacies of the mind space, which remains in the present or wanders, are observed while the body builds pictorial space. Émile Bréhier's The Theory of the Incorporeal in Ancient Stoicism, conceptually supports the underlying layers of this process, which covers issues relating to emptiness, place, time and the one aspect of immanence, perceptible by the expressible. Therefore, the body of work lies partially in the tangible, partially in the sensitive, which alternates as a suture along the route. Finally, the painting is not only the two dimensional substance, but the possibilities arising from the contemplative experience of workmanship.

A presente pesquisa tem como objetivo investigar minha produção em pintura encáustica, com foco no processo de feitura. Inicialmente procuro abarcar os aspectos visíveis do trabalho, como as especificidades dessa técnica de pintura com cera de abelhas e sua utilização ao longo da história, com sucessivos períodos de esquecimento e redescoberta, desde a Grécia Antiga. Apresento um levantamento de suportes, ferramentas necessárias e receitas do medium, assim como das particularidades formais e construtivas de minha produção pictórica, como planos, camadas e brancos. O espaço é o ponto central manifesto no trabalho, que se desenvolve a partir do binômio espaço construído, espaço absoluto. São representados ambientes arquitetônicos, lugares ligados ao sistema das artes como museus e galerias, mas também montanhas e horizontes, esvaziados. Ao longo do processo de construção das pinturas de dimensões generosas, o espaço se manifesta não apenas na representação, como através do estado mental. São observados os meandros do espaço interno, que se mantém no presente ou divaga, enquanto o corpo vai erigindo o espaço pictórico. A Teoria dos Incorporais no Estoicismo Antigo de Émile Bréhier, dá suporte à exploração às camadas subjacentes desse processo, que abrange questões relativas ao vazio, ao lugar, ao tempo e a um aspecto de imanência, perceptível pelo exprimível. O corpo de trabalho, portanto, repousa parte no tangível, parte no sensível, que vão se alternando, se suturando ao longo do percurso. Por fim, a pintura não é apenas a matéria que se encerra nas duas dimensões do suporte, mas as possibilidades decorrentes da experiência contemplativa do fazer. / This present study aims to investigate my encaustic painting production, focusing on the making process. At first I try to encompass the visible aspects of the work, as the specificities of this technique of painting with beeswax, its use throughout history, with successive periods of neglect and rediscovery, since Ancient Greece. I introduce an inventory of substrates, tools and recipes as well as the formal and constructive features of my pictorial production, such as plans, and whites. Space is the central issue manifested in the work, which evolves from the binomial constructed space, absolute space. These are represented as architectural environments, especially places linked to the arts system, like museums and art galleries, but also mountains and horizons necessarily emptied. Throughout the construction process of the over sized paintings, space manifests itself not only through representation, as mental state. The intricacies of the mind space, which remains in the present or wanders, are observed while the body builds pictorial space. Émile Bréhier's The Theory of the Incorporeal in Ancient Stoicism, conceptually supports the underlying layers of this process, which covers issues relating to emptiness, place, time and the one aspect of immanence, perceptible by the expressible. Therefore, the body of work lies partially in the tangible, partially in the sensitive, which alternates as a suture along the route. Finally, the painting is not only the two dimensional substance, but the possibilities arising from the contemplative experience of workmanship.

This work is a comparative study of the theological and historical development of the early Christian (pre-Nicene) and Mormon doctrines of God. For the Christian tradition, I follow a detailed study of the apostolic period, followed by the apologetical period, and then conclude with the pre-Nicene up to around 250 C.E. For the Mormon tradition, I cover the period beginning with the establishment of the Mormon Church in 1830 and conclude with its official doctrinal formulation in 1916. I begin this work with a chronological examination of the development of the Mormon doctrine of God, commencing with Joseph Smith's translation of the Book of Mormon and concluding with his revelations and additional translations of those books that make up the Pearl of Great Price. I then examine Brigham Young's single theological contribution, followed with the speculative contributions of Parley P. Pratt, Orson Pratt, John A. Widtsoe, B.H. Roberts, and concluding with James E. Talmage. This section covers chapters two through four. In chapters five through seven, I examine the theological contributions of Ignatius of Antioch, then Theophilus of Antioch, and conclude my study with the theological contributions of Origen of Alexandria. For the Christian tradition, I trace the development of the pre-Nicene theologians' struggle to explicate the theological and philosophical implications regarding the divinization of Christ within the context of monotheism.. At the end of chapters five through seven I include a succinct, comparative study of each father's doctrine with Mormon doctrine. This work will also address the major theological and historical factors that influenced both the Mormon and traditional Christian doctrines of God. Further, I contrast both theological systems and discuss their basic differences and similarities. My conclusion is that the fundamental difference between these two theological systems rests upon their foundational conceptions of reality as absolutist or finitist. The Mormon theological system rests upon a materialistic and monistic conception of reality, whereas traditional Christianity's system rests upon a dualistic conception of reality. In Mormon materialism, the Trinity is divided as individuated Gods; in Christian transcendence, the unity of God may only be maintained, while acknowledging the separate existences of the Persons of the Godhead, if the nature of God is understood as an incorporeal substance.

Como pensar uma atividade que lida com corpos, como é o caso da sensação, numa filosofia que está em constante busca e valoriza como superior o que é incorporal? Não seria de se esperar que em tal filosofia esse problema fosse relegado ao ostracismo ou simplesmente ignorado? Não é o que parece acontecer. Contudo, tal problema nos parece ser pouco estudado. É na busca por resolvê-lo de modo mais aprofundado que se coloca o presente trabalho. Ao que parece, os textos agostinianos tentam mostrar que a sensação é uma atividade da alma. Mas como isso é possível se a alma é incorporal e aquilo que ela sente é corpóreo? Relacionando isso ao problema inicial é necessário ver em que medida essa atividade pode adquirir alguma relevância filosófica. Nossa tese é que tal relevância é afirmada justamente pelo fato de ser uma atividade anímica, já que a alma é superior aos corpos. Mas acima de tudo, essa relevância parece alcançar toda a sua amplitude na obra de maturidade intitulada De trinitate. Tentaremos demonstrar que nela Agostinho propõe uma solução que, no seu pensamento, seria definitiva sobre o problema. Ali ele o redimensiona a partir das tríades humanas que são análogas à Trindade Divina a consideração da sensação se dando em uma dessas tríades inseridas num processo de ascenção interiorizante. Contudo, como isso acontece e se justifica é o que pretendemos expôr no que se segue. / How to think of an activity that deals with bodies, as is the case of sensation, in a philosophy that is constantly seeking and values as superior what is incorporeal? Is it not to be expected that in such philosophy this problem would be ostracized or simply ignored? It is not what seems to happen. However, this problem seems to be little studied. It is in the search for solving it in a more in-depth way that the present work is placed. It seems that the Augustinian texts try to show that sensation is an activity of the soul. But how is this possible if the soul is incorporeal and what it feels is corporeal? Relating this to the initial problem is necessary to see to what extent this activity can acquire some philosophical relevance. Our thesis is that such relevance is affirmed precisely because it is an activity of soul, since the soul is superior to the bodies. But above all, this relevance seems to reach its full extent in the work of maturity entitled De trinitate. We will try to demonstrate that in it Augustine proposes a solution that, in his thought, would be definitive about the problem. There he reshapes it from the human triads that are analogous to the Divine Trinity - the consideration of sensation taking place in one of these triads inserted in a process of interiorising ascension. However, how this happens and is justified is what we intend to expose in what follows.

Leibniz’s early conception of individual substance ontology is one of the most puzzling, and fascinating, within the history of philosophy. It is the purpose of this paper to show that: 1) Leibniz did develop a coherent scheme that embodied his substance ontology, 2) the exposition of his early substance ontology is in A Specimen of the Discoveries of the Admirable Secrets of Nature in General, written in 1688 and, 3) the scheme is not sufficiently represented in the Discourse on Metaphysics. Leibniz slowly developed a multifaceted view of substance within the twenty years previous to the writing of the Discourse. This view is comprised of the matter/form complex, the predicate-in-subject thesis and, the phenomenal characteristics of material interaction. These three facets can also be viewed as ontological, teleological/ epistemological, and phenomenological, respectively. These facets were developed concurrently and are interdependent. The understanding of any facet requires the understanding of all of them. From the exploration of Leibniz’s development of substance ontology, one can understand his presentation of rational theology in the Discourse. Leibniz develops the ontology to account for the infinite nature of material division. The unification of material bodies requires explanation. Leibniz has the desire to create a method of deriving a priori knowledge of God, the universe, and humanity; he believes his substance ontology creates the firm basis needed to accomplish this task. The Discourse on Metaphysics does not itself represent the complete scheme Leibniz developed. It shall be shown that A Specimen of the Discoveries of the Admirable Secrets of Nature in General, composed in 1688, is a definitive exposition of Leibniz's early substance ontology. The Discourse on Metaphysics can be viewed as an exposition of rational theology based upon the ontology Leibniz had developed.

Les PME jouent un rôle important dans l’économie Mexicaine et elles sont une source d’emplois locaux pour le pays. Mais leur durée de vie est menacée parce qu’elles ont des difficultés à se maintenir en activité et à développer une performance sociale et économique en face des exigences toujours plus grandes de compétitivité entraînées par la mondialisation. Cependant, une de leurs qualités est la flexibilité qui s’accompagne souvent d’une structure familiale. Le dernier aspect n’est pas sans présenter des inconvénients quant à l’attitude des dirigeants et leur mode de sélection et d’apprentissage qui ne privilégie pas les qualités de négociateur. Ceci génère souvent des structures centralisées ne favorisant pas la recherche de consensus avec les autres acteurs de l’entreprise ainsi que des comportements participatifs tant individuels qu’entre les groupes.Les PME constituent le champ de recherche ; car le problème primordial des PME est l’absence de prévision sur le futur de l’entreprise. Le propriétaire-dirigeant de la PME est totalement concentré sur l’activité opérationnelle à court terme, au détriment des activités à plus forte valeur ajoutée et des réflexions stratégiques, principalement sur le développement du potentiel humain parce qu’il constitue un levier de changements socio-économiques capital pour l’avenir de l’entreprise.Notre hypothèse de recherche consiste à proposer des voies d’amélioration de leur niveau de compétitivité internationale par la formulation de stratégies proactives qui auront pour effet de diminuer les coûts cachés et de contribuer au développement socio-économique de l’organisation.Pour le recueil de données de recherche, nous appliquons une méthodologie de recherche-intervention dans trois PME mexicaines, à partir d’une observation scientifique de la gestion et de l’interactivité cognitive entre l’intervenant-chercheur et tous les acteurs de l’organisation y compris le propriétaire-dirigeant. L’objectif de la recherche-intervention, dans la théorie socio-économique est de générer une transformation profonde des les structures et des comportements des PME. / SME play a big role in the mexican economy and they are a source of local employment for the country. But their lifespan is threatened because they havedifficulties of being maintained in activity and to develop a social and economic performance opposite the increasingly larger requirements of competitiveness pulled by globalisation. However, one of their qualities and reflection is often accompanied by a family structure. The last aspect is not presenting advantages as for the attitude of the leaders and their mode of selection and training which does not privilege qualities as a negotiator.This often generates centralized structures not supporting research of consensus with the other actors of the company as well as participative behaviors so much individual which enters the groups. SME constitute the research field; because the paramount problem of SME is the absence of forecast on the future of the company. The owner-leader of SME is completely concentrated on the short-term operational activity, with the detriment of the activities with stronger added value and the strategic reflections, mainly on the development of the human resources because it constitutes a lever of socio-economicchanges for the future of the company. Our assumption of research consists in proposing ways of improvement of their level ofinternational competitiveness by the formulation of proactive strategies which willcause to reduce the hidden costs and to contribute to the socio-economic developmentof the organization. For the collection of data of research, we apply a methodology of research-intervention in three Mexican SME, starting from a scientific observation of management and cognitive interactivity enters the speaker-researcher and all the actors of theorganization including the owner-leader.The objective of the research-intervention, in the socio-economic theory is to generate amajor transformation as of the structures and behaviors of SME.

Como pensar uma atividade que lida com corpos, como é o caso da sensação, numa filosofia que está em constante busca e valoriza como superior o que é incorporal? Não seria de se esperar que em tal filosofia esse problema fosse relegado ao ostracismo ou simplesmente ignorado? Não é o que parece acontecer. Contudo, tal problema nos parece ser pouco estudado. É na busca por resolvê-lo de modo mais aprofundado que se coloca o presente trabalho. Ao que parece, os textos agostinianos tentam mostrar que a sensação é uma atividade da alma. Mas como isso é possível se a alma é incorporal e aquilo que ela sente é corpóreo? Relacionando isso ao problema inicial é necessário ver em que medida essa atividade pode adquirir alguma relevância filosófica. Nossa tese é que tal relevância é afirmada justamente pelo fato de ser uma atividade anímica, já que a alma é superior aos corpos. Mas acima de tudo, essa relevância parece alcançar toda a sua amplitude na obra de maturidade intitulada De trinitate. Tentaremos demonstrar que nela Agostinho propõe uma solução que, no seu pensamento, seria definitiva sobre o problema. Ali ele o redimensiona a partir das tríades humanas que são análogas à Trindade Divina a consideração da sensação se dando em uma dessas tríades inseridas num processo de ascenção interiorizante. Contudo, como isso acontece e se justifica é o que pretendemos expôr no que se segue. / How to think of an activity that deals with bodies, as is the case of sensation, in a philosophy that is constantly seeking and values as superior what is incorporeal? Is it not to be expected that in such philosophy this problem would be ostracized or simply ignored? It is not what seems to happen. However, this problem seems to be little studied. It is in the search for solving it in a more in-depth way that the present work is placed. It seems that the Augustinian texts try to show that sensation is an activity of the soul. But how is this possible if the soul is incorporeal and what it feels is corporeal? Relating this to the initial problem is necessary to see to what extent this activity can acquire some philosophical relevance. Our thesis is that such relevance is affirmed precisely because it is an activity of soul, since the soul is superior to the bodies. But above all, this relevance seems to reach its full extent in the work of maturity entitled De trinitate. We will try to demonstrate that in it Augustine proposes a solution that, in his thought, would be definitive about the problem. There he reshapes it from the human triads that are analogous to the Divine Trinity - the consideration of sensation taking place in one of these triads inserted in a process of interiorising ascension. However, how this happens and is justified is what we intend to expose in what follows.