Submitted by admin tede (tede@pucgoias.edu.br) on 2016-09-15T13:30:41Z No. of bitstreams: 1 LUCAS LEAL DA SILVA.pdf: 714427 bytes, checksum: 4344b022f25304830bc8ddaad74c573d (MD5) / Made available in DSpace on 2016-09-15T13:30:42Z (GMT). No. of bitstreams: 1 LUCAS LEAL DA SILVA.pdf: 714427 bytes, checksum: 4344b022f25304830bc8ddaad74c573d (MD5) Previous issue date: 2016-02-12 / This study aims to present the new look of Kabbalah, expression of Jewish mysticism, in the context of post-modernity. The research goal is to show that Kabbalah is Jewish mysticism, the result of an ancient tradition that has been passed on for generations, restricted to male members and most experienced of the community, if not the most religious, but now, in the postmodern context , liquidity and diy, this ancient tradition is presented through an accessible, conversational language, being shared with everyone, men and women, Jews and non-Jews, on the initiative of an American Jewish family in the late 1960s, it opened a kabbalistic study center, the Kabbalah Centre, aiming to share this tradition with everyone. Thus, the Kabbalah Centre is heir of Jewish mysticism, but diffuses its cabalistic design without any restrictions, opening urban core study centers spread all over the world. The object here is to show the changes within the Kabbalistic movement in order to let it relevant to post-modern society. / O presente trabalho visa apresentar a nova roupagem da cabala, expressão do misticismo judaico, no contexto da pós-modernidade. O Objetivo da pesquisa é mostrar que a cabala é o misticismo judaico, fruto de uma antiga tradição que foi repassada por gerações, restrita aos membros masculinos e mais experientes da comunidade, para não dizer os mais religiosos, mas agora, no contexto pós-moderno, de liquidez e bricolagem, essa antiga tradição é apresentada através de uma linguagem acessível, coloquial, sendo compartilhada com todos, homens e mulheres, judeus e não judeus, por iniciativa de uma família judaica americana que, no final da década de 1960, abriu um centro de estudo cabalístico, o Kabbalah Centre, objetivando compartilhar essa tradição com todos. Desta forma, o Kabbalah Centre é herdeiro do misticismo judaico, mas difunde sua concepção cabalística sem nenhuma restrição, abrindo centros de estudos em núcleo urbanos espalhados por todo o mundo. O objeto aqui é mostrar as transformações dentro do movimento cabalístico com o intuito de deixa-lo relevante para a sociedade pós-moderna.

O presente trabalho aborda a vida do artista Amedeo Clemente Modigliani, judeu não ortodoxo, que sempre buscou um saber artístico e filosófico e que se lançou na busca da arte e da mística judaica: a Cabala. Este estudo revela a maneira como questões místicas são expostas em suas obras de modo pouco perceptível. Para atingir os objetivos propostos, foi realizada uma pesquisa bibliográfica e exploratória, em busca de um referencial teórico e prático para a compreensão e elucidação dos fatos e a demonstração de como este artista abriu-se para o mundo sem perder suas raízes fundamentadas na tradição judaica. / The present work deals with the life of the artist Amedeo Clemente Modigliani, an unorthodox Jew, who has always sought artistic and philosophical knowledge and who has launched the quest for Jewish art and mysticism: the Kabbalah. This study reveals how mystical questions are exposed in their works in a barely perceptible way. In order to reach the proposed objectives, a bibliographical and exploratory research was carried out, in search of a theoretical and practical reference for the understanding and elucidation of the facts and the demonstration of how this artist opened up to the world without losing its roots based on the Jewish tradition.

Toward a Therapeutic Use of Spirituality among Individuals with Mild to Moderate Intellectual Disabilities by Tony Terrell Lee MS, William Carey University, 2005 BS, University of Southern Mississippi, 1992 Dissertation Submitted in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Clinical Psychology Walden University May 2015 Research has shown that community employment, different levels of independent living, and advocacy groups are factors that influence self-esteem in individuals with mild to moderate intellectual and developmental disabilities (ID). One gap in the literature is whether there is a correlation between spirituality and self-esteem in individuals with mild to moderate ID. Use of basic spiritual principles common across major religions and philosophies had not been explored by therapists as a means of improving personal outlook among individuals with ID, even though it has been suggested by some as having potential for this purpose. This qualitative research used a phenomenological approach to determine if a universal form of spirituality improves self-esteem in individuals with ID. Basic principles of Kabbalah, a form of spirituality that is shared by other major religions and spiritual perspectives, were the primary focus for questions and prompts in semistructured interviews. The interviews were conducted with 10 individuals with mild to moderate ID in the Hattiesburg, Mississippi area between the ages of 21 to 60 who live in the community with their caregivers, in semi-independent living, or in independent living. Comprehensive, semi-open interviews with phenomenological data analysis were used. Four identified themes derived from qualitative data software were the meaning of spirituality and innate beliefs, coping strategies, spiritual connection of people, and beliefs and perspective as both innate and derived from family. Many institutions such as the American Psychological Association have recommended that spirituality be addressed for individuals with ID. Basic spiritual principles may be useful as a widely-applicable tool that psychotherapists can use in sessions.

This project argues for the persistence of biblical allegory in eighteenth-century Christian thought, contrary to the narrative of allegory’s demise, found, for instance, in the work of Peter Harrison and Hans Frei. I demonstrate that two factors in particular, the scientific revolution and Christian discourse about Jewish interpretation, shaped the content and quality of allegorical interpretations of the Bible in this century. Using the case of Emanuel Swedenborg (1688-1772), natural philosopher and biblical commentator, the dissertation will consider how allegory functioned amidst epistemological shifts brought on by new naturalistic and mechanistic explanations of the universe, and amidst tides of anti-Judaism and Christian Kabbalah. This project is divided into three parts, which examine the context, content, and reception of Swedenborg’s multi-volume biblical commentary, Arcana coelestia. Part one lays contextual groundwork with a brief comparative look to the commentaries of other eighteenth-century figures, both Jewish and Christian. I survey the discourse about allegory, science, and religious identity in the commentaries of William Whiston, Johan Kemper, Moses Mendelssohn, and Menaḥem Naḥum. Part two contains a close reading of Swedenborg’s interpretation of Genesis 3, revealing a bias against the two communities of interpreters he believes incapable of accessing the full depths of biblical wisdom: scientists, or the learned skeptics of natural philosophy, and the Jews. Using Harold Bloom’s concept of the “anxiety of influence” I point to resemblances in Swedenborg’s own hermeneutic to interpretive methods deemed, by either himself or those around him, to be Jewish, kabbalistic, or naturalistic. Part three examines Swedenborg’s reception, revealing a double ambivalence to Swedenborg and to allegory among figures as diverse as Immanuel Kant, John Wesley, Friedrich Oetinger, William Blake and Samuel Taylor Coleridge. These men had in common a fascination with Swedenborg’s doctrine of correspondences, but also harbored deep reservations that manifested in moments of harsh criticism and even ridicule. Despite such protestations, those interested in Swedenborg often produce reformulations of biblical allegory in their own terms. This is, therefore, a study of the relationship between texts and contexts, and the persistence of allegory even in an age that was supposedly hostile to it. / 2019-05-12T00:00:00Z

O presente trabalho aborda a vida do artista Amedeo Clemente Modigliani, judeu não ortodoxo, que sempre buscou um saber artístico e filosófico e que se lançou na busca da arte e da mística judaica: a Cabala. Este estudo revela a maneira como questões místicas são expostas em suas obras de modo pouco perceptível. Para atingir os objetivos propostos, foi realizada uma pesquisa bibliográfica e exploratória, em busca de um referencial teórico e prático para a compreensão e elucidação dos fatos e a demonstração de como este artista abriu-se para o mundo sem perder suas raízes fundamentadas na tradição judaica. / The present work deals with the life of the artist Amedeo Clemente Modigliani, an unorthodox Jew, who has always sought artistic and philosophical knowledge and who has launched the quest for Jewish art and mysticism: the Kabbalah. This study reveals how mystical questions are exposed in their works in a barely perceptible way. In order to reach the proposed objectives, a bibliographical and exploratory research was carried out, in search of a theoretical and practical reference for the understanding and elucidation of the facts and the demonstration of how this artist opened up to the world without losing its roots based on the Jewish tradition.

The diploma thesis "The Influence of Non-Lurianic Kabbalah on East-European Hasidism of Modern Age" deals with the impact of non-Lurianic kabbalah on the origin and development of East-European Hasidism. The first chapter consists of short survey aimed on the academic research of Hasidism including the contribution of the most important figures in this particular field of research. The second chapter is focused on defining and demonstrating of Lurianic and non-Lurianic influences followed by illustrating of these influences on the example of few particular Jewish scholars. The third chapter includes the translation of chosen texts related to the topic of previous chapter, and their commentary. The aim of this diploma thesis is to introduce the complex topic of the sources forming Hasidism and to show their diversity.

El trabajo doctoral presentado se fundamenta en una investigación sobre el concepto de Infinito dentro de la Kabbalah (mística judía) y sus conexiones con las diferentes percepciones que del Infinito han desarrollado los diferentes pensadores occidentales a lo largo de la historia (San Juan de la Cruz, Spinoza, Hegel, Cantor, etc.). La originalidad de la tesis presentada está basada en la conexión de los antiguos conocimientos de los místicos judíos (cabalistas) con las nuevas formas de expresión de la matemática transfinita.

This dissertation is concerned with the sources for the teachings attributed to the Besht (Israel Ba’al Shem Tov, d.1760), the purported founder of the Hasidic movement. Works of Hasidic literature preserve many teachings attributed to the Besht but since he wrote none of these himself, the reliability of the oral transmission of his words and of their written record has repeatedly been called into question. After surveying previous critical scholarship on the sources for these teachings and arguing that very basic questions about the nature of these sources and their reliability as historical records remain unanswered, this dissertation presents the first systematic investigation of the earliest of these sources, assesses their various textual problems and historical connection to the Besht, and, finally, offers a number of methodological strategies for evaluating and interpreting them. The sources that are the focus of the investigation include the several letters and documents that have been attributed to the Besht directly, as well as the numerous teachings quoted in his name in the writings of his disciples. Employing historical and philological analyses, this study traces the textual history of all of these sources and their various, often conflicting, versions in manuscript and print, and offers a fresh assessment of their connection to the Besht. In the course of the investigation important aspects of the complex origins of Hasidic literature are reconstructed and it is shown, for example, that a vast corpus hitherto attributed to the Besht’s disciple Dov Ber, the Maggid of Mezritsh (d.1772), is, in fact, the product of a prolonged, and largely anonymous, collective effort. The dissertation concludes with a discussion of the historical and methodological consequences of the analyses. It is argued that the scope of the oral transmission of the Besht’s teachings was relatively limited and that it was their dissemination in written form that had a decisive historical impact. Following a discussion of the applicability of criteria of authenticity to the case of the teachings quoted in the name of the Besht, a number of methodological strategies for interpreting them are described and a future program of research is proposed. / 2028-08-31T00:00:00Z

This study is a comparative analysis of the rise of Neo-Confucianism in China during the eleventh and twelfth centuries, and the emergence of the school of Kabbalah in France and Spain during the twelfth and thirteenth centuries CE. This comparison is grounded in the observation that the two schools, in spite of their obvious differences, were an outcome of separate reactions to the rising popularity of foreign paradigms. I draw a distinction between synthetic and analytic modes of operation (modalities), arguing they represent contrasting cultural paradigms characterized by divergent cognitive, social, linguistic, and cultural temperaments. I argue that both the classical Chinese and Jewish worldviews conformed to the basic characteristics of the synthetic modality, and that they entered a period of acute crisis as a result of the rising popularity of the analytic Buddhist and Greek philosophical traditions respectively. As I define it, the synthetic worldview is characterized by the affirmation of the body and this-worldly life, an emphasis on ritual and community, cultural particularism, and associative, non-analytical modes of thought. The contrasting analytic worldview stresses individualism, de-contextualization of data, other-worldliness, contemplative spirituality, and universalism. In the context of this project, I develop a methodological framework I call genetic-morphology. This methodology seeks to integrate a synchronic search for cross-cultural patterns with an emphasis on the diachronic evolution of traditions as they change and adapt to new environmental conditions. It also integrates data from diverse academic fields such as religious studies, anthropology, cross-cultural psychology, biology, and systems theory. As such this study offers a gestalt appreciation of cultural systems, their internal dynamic, the symbiotic relationship between their constituent parts, and the function of information in their operation. This dissertation concludes that Kabbalah and Neo-Confucianism can be understood as "defense theologies," or adaptive responses devised to protect their classical synthetic modes of operation from the cultural pressures of analytic paradigms. Kabbalah and Neo-Confucianism were unique in their ability to appropriate powerful features from analytic traditions and subordinate them to native synthetic sensibilities, thereby equipping the Jewish and Chinese traditions with revolutionary theologies that dismantled the challenges of foreign analytic paradigms.

Through the Zohar, the major medieval kabbalistic work, the human body is used in order to symbolise the divine structure. Present throughout are also dire warnings against the dangers of the flesh – a sense of anxiety often surrounds matters of the body. This study examines how the central notion of the body as created in God’s image relates to the negative zoharic characterizations of the body and further, how notions of gender and Jewish religious affiliation are reflected in the zoharic views of the body. The results show that characterizations of the body can work to reinforce boundaries and define the own group. The female body is valued differently than the male, the Jewish differently than the non-Jewish body. The idealized human body belongs to the circumcised Jewish male who adheres to proper religious behaviour. The aim of this thesis is to enrich our understanding of the human body as depicted in the major kabbalistic tradition of the Zohar.