This dissertation applies the principles of Worldview apologetics to engage Advaita Vedanta Hinduism with the biblical responses of Christianity. Chapter 1 introduces the biblical mandate for apologetics, reviewing the contemporary apologetic scene. It highlights methodological principles in Worldview apologetics. Chapter 2 introduces Vedanta Hinduism through the teachings of Sankara, Ramanuja, and Madhva. Chapter 3 examines Christian rapprochement and antithesis with Vedanta Hinduism. The apologist applies Worldview apologetics in understanding the access points and biblical dividing lines. Chapter 4 commences the apologetic engagement with proof. The Advaitin presents the monistic worldview and the ultimate reality, otherwise known as Brahman. The foundational Christian worldview is represented with the scriptures, God, man, and his salvation in Jesus Christ. Chapter 5 addresses the offense part of apologetics. The adherents of each worldview contrast their viewpoints against the viewpoint of the other system. Vedanta's monism, impersonal reality, inclusivity, and rationality are contrasted with Christianity's historic self-revelation of God to man. Chapter 6 handles apologetic defense through the lens of experience, epistemology, and correspondence with reality. The Hindu worldview has transcending experience, supra-rational epistemology, and deep coherence. The Christian admits a transitory universe, which has no existence as a contingent creation, apart from God. Chapter 7 reviews Worldview apologetic practice under metaphysics, epistemology, and ethics. These deal with the ontology of reality in its manifestations and our understanding of the truth. It concludes with how we live out this knowledge today. Chapter 8 addresses the personal, rather than technical tone of apologetics. Kierkegaard's engagement of the stubborn will helps us understand the radical nature of convictions. After presenting the Gospel worldview, the Vedanta position is shown to be impossible from those very paths that the Hindu trusts. Chapter 9 culminates the study of Gospel-centered apologetics. The Gospel forms the core of the apologetic encounter, in content and methodology. This dissertation opens the venue for more sound arguments to be built around the Gospel and to tear down false worldviews. Chapter 10 makes final recommendations on practical Christian apologetics to Hindus. A biblically self-aware approach is commended to honor God in the defense of the faith.

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Tesis para optar al grado de Magíster en Filosofía, mención en Metafísica / Esta tesis trata la categoría existencial del silencio en el pensamiento de Søren Kierkegaard (1813 – 1855) como garantía, sostén y potenciación de la interioridad del individuo espiritualmente constituido, a la vez que valida una comunicación entre singulares ordenada a pensar la palabra como nacida del silencio y de la idealidad que éste contiene. Para abordar estas cuestiones, el trabajo adopta una lectura predominantemente filosófica de la obra kierkegaardiana, supeditando cualquier referencia al cristianismo o a la dogmática a un paradigma metafísico-existencial propio de un cierto idealismo romántico. Su estructura está delimitada en cuatro capítulos, cada uno de ellos divido a su vez en tres secciones. El primer capítulo tiene como objetivo replantear la relación de Kierkegaard con el pensamiento hegeliano y romántico, y derivar desde ahí ciertas influencias que son innegables y que servirán de directriz para la lectura adoptada en esta investigación. El segundo capítulo revisa esta recepción conceptual a partir de la estructura dialéctica, existencial y categorial el espíritu que propone Kierkegaard, derivando la importancia de la categoría del silencio. El tercer capítulo aborda el asunto del silencio desde la perspectiva de la existencia, tomando diversos matices relacionales denotados en el segundo capítulo y resignificándolos con miras a destacar la concentración individual que denota el estar callado. Por último, el cuarto capítulo despliega el silencio a partir de sus implicancias comunicativas, enfocadas en la comunicación indirecta de poder y en el secreto de la palabra que encubre un mensaje trasladado y tendiente ulteriormente a volver a un punto primitivo y original en todo sujeto. Para aclarar esto se alude a la obra kierkegaardiana como paradigma discursivo y se termina con una conclusión que reúne todos los elementos en su conjunto y los pone al servicio de una breve reconsideración de la palabra filosófica.

Made available in DSpace on 2015-03-04T21:02:08Z (GMT). No. of bitstreams: 0 Previous issue date: 3 / Nenhuma / A presente dissertação se propõe a investigar e clarificar, através de pesquisa teórica e bibliográfica, o complexo processo que envolve o conceito de angústia existencial, com ênfase na existência individual e concreta, pela ótica reflexiva de Sören Aabye Kierkegaard, renomado filósofo da existência do século XIX. Será enfatizada a importância fundamental de sua obra, no que tange à constituição e construção da subjetividade humana; ressaltando a existência individual e concreta, assim como a liberdade de escolha frente às situações vividas pelo indivíduo e o quanto isso suscita o sentimento de angústia no cotidiano. Kierkegaard expressa que alteridade é o lugar onde o eu se afirma dialeticamente em sua própria identidade. Para Kierkegaard, existir é engajar-se satisfatoriamente nas categorias da existência e vencer os obstáculos da vida, entre eles a angústia. Pois, para Kierkegaard, existir é comprometer-se apaixonadamente. O objetivo desta pesquisa foi compreender, analisar, descrever e também fundamentar / The present study deals with the investigation and elucidation through theoretic and bibliographic search the complex process that involves the concept of existential anguish, emphasizing individual and concrete existence under the Sören Aabye Kierkegaard’s reflexive point of view, famous philosopher of existence of the nineteenth century. It will be emphasize the fundamental importance of his oeuvre in relation to the constitution and construction of the human subjectivity, remarking the individual and concrete existence and besides, the liberty of choice facing situations of the individual’s life and how much this provokes a feeling of anguish in his routine. Kierkegaard expresses that alterity is the very place in which the self make its affirmation dialectically in this own identity. According to Kierkegaard, to exist is to join inatruly and satisfactory way in order to win all the obstacles of life, including anguish. Because it’s a matter of fact that to Kierkegaard to exist is to compromise in it self

Submitted by William Justo Figueiro (williamjf) on 2015-07-02T23:56:28Z No. of bitstreams: 1 21.pdf: 1506795 bytes, checksum: c58347339bf9e62bad0d6c4e34a107a2 (MD5) / Made available in DSpace on 2015-07-02T23:56:28Z (GMT). No. of bitstreams: 1 21.pdf: 1506795 bytes, checksum: c58347339bf9e62bad0d6c4e34a107a2 (MD5) Previous issue date: 2012 / Nenhuma / A partir do legado filosófico de Søren Kierkegaard e de Jacques Derrida, busca-se no presente trabalho examinar as possíveis perspectivas de discussão que, com eles e a partir deles, podem ser conferidas à questão da justiça. Neste desiderato, inicialmente são trazidos à análise alguns dos principais temas por eles explorados, tais como angústia, repetição, instante, decisão e fé, em relação a Kierkegaard, e différance, dom, responsabilidade e segredo, em relação a Derrida. Paralelamente ao desenvolvimento destes temas, são eles relacionados, entre si e também na forma como eles se entrecruzam nas reflexões de Kierkegaard e de Derrida, bem como com as reflexões de outros filósofos, tais como Lévinas, Heidegger, Hegel, Montaigne, Pascal e Rousseau. Uma vez desenvolvidos estes entrecruzamentos e assentados, então, os balizadores entendidos necessários, apontam-se as possibilidades que, tanto em Kierkegaard, quanto em Derrida, anunciam-se como suficientemente coerentes para o endereçamento de uma discussão profícua da questão da justiça, ou, como se anuncia no título, da justiça da justiça. / This work deals with the legacy of Søren Kierkegaard and Jacques Derrida. Our search is in the sense of examining possible perspectives of discussion in the thought of these two authors concerning to justice. In this desideratum initially, are analyzed some of the main themes approached by Kierkegaard and Derrida such as, anguish, repetition, instant, decision and faith, and also différance, gift, responsibility and secret, specifically concerning to Derrida’s thought. In parallel to the development of this themes, they are connected in their content and also in the way that they cross themselves. Besides, they admit the contact with reflections of other philosophers like Lévinas, Heidegger, Hegel, Montaigne, Pascal and Rousseau. After the development of this discussions, possibilities are showed as coherent enough in Kierkegaard and Derrida which are really appropriated for approaching a discussion about Justice or, as it is announced in the title, about the justice of justice.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-04-27T12:41:49Z No. of bitstreams: 1 Roberto Lucio Ferreira.pdf: 453785 bytes, checksum: 37f9da6455c5c24f719ea65eb0f3b115 (MD5) / Made available in DSpace on 2017-04-27T12:41:49Z (GMT). No. of bitstreams: 1 Roberto Lucio Ferreira.pdf: 453785 bytes, checksum: 37f9da6455c5c24f719ea65eb0f3b115 (MD5) Previous issue date: 2017-04-10 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The main focus of this work is to investigate the process of constructing the category of Despair in Kierkegaard, with a cut between 1835 and 1849. The course will have some scales: (1) the chronological genesis of the category of despair; (2) the conceptual genesis of despair through notes -self, anguish, sin, subjectivity; (3) the category of despair in the Sickness Unto Death of 1849. The reason why Kierkegaard wrote so "swiftly" such a profound work, is that he had this subject, in his research agenda, since 1835, then at the age of 22. The themes of the nature and meaning of anguish and despair in relation to becoming the "self." The Sickness Unto Death is the "finish line" of the trajectory established by Kierkegaard for more than a decade, having despair as the fundamental clue of his anthropology / O eixo principal desse trabalho é investigar o processo da construção da categoria do Desespero em Kierkegaard, tendo como recorte, o período entre 1835 e 1849. O percurso terá algumas escalas: (1) a gênese cronológica da categoria do desespero; (2) a gênese conceitual do desespero através de notas –self, angústia, subjetividade, pecado; (3) a categoria do desespero na doença para a morte, de 1849. A razão pela qual Kierkegaard escreveu com tanta “rapidez” uma obra tão profunda, é que ele tinha em sua agenda de pesquisa desde 1835, então com 22 anos de idade, os temas da natureza e significado da angústia e desespero em relação ao se tornar o “self”. SUD é a “linha de chegada” da trajetória estabelecida por Kierkegaard, por mais de uma década, tendo desespero como indicio basilar da sua antropologia

The present work seeks to explain the process by which anxiety was transformed from a trope of nineteenth-century existential theology into the medicalized conception we have today. The dissertation begins in the 1840s with the Danish philosopher Søren Kierkegaard. In his attempt to resolve a series of debates within German idealist philosophy regarding the nature of evil and its impact on human freedom, Kierkegaard argued that anxiety was an intermediate stage between the awakening of man's potential for freedom and its manifestation in the form of sin. On the basis of this reading, Kierkegaard concluded that anxiety was the psychological manifestation of humanity's collective guilt for original sin. Despite the psychological idiom of his account, then, anxiety remained remained for Kierkegaard an irreducibly theological category. Chapter two of the dissertation examines two very different approaches to anxiety in the early twentieth century. For Sigmund Freud, anxiety was nothing more than the expression of libidinal conflicts, especially the Oedipal complex/fear of castration. Although it is commonly believed that Freud's understanding of anxiety underwent a dramatic shift toward the end of his career, I demonstrate that little of substance changed. Martin Heidegger, by contrast, applied Kierkegaard's existential understanding of anxiety to his ontological analysis of being. For Heidegger, anxiety was a "mood" that guided human beings to authenticity. Heidegger's phenomenological approach to human being strongly influenced the Swiss-German psychiatrist Ludwig Binswanger. On the basis of his clinical experience at Bellevue, his family owned sanatorium, Binswanger came to believe that there was a somatic reality to the subjective accounts of anxiety advanced by the philosophers. More than just a mood, anxiety was a concrete medical disorder with an array of psychosomatic symptoms that required diagnosis and treatment. In this way, Binswanger played a significant role in transforming anxiety from an abstract philosophical idea into material medical reality. Chapter four examines examines the work of the German-Jewish neurologist Kurt Goldstein, whose 1935 work The Organism drew extensively on Heidegger and Binswanger to develop a fully realized medical account of anxiety. Drawing on his treatment and rehabilitation of brain-injured soldiers in World War I, Goldstein observed that severe neurological injuries were accompanied by especially acute bouts of anxiety. Alongside the traditional understanding of anxiety as "objectless," Goldstein argued that it was also a somatic process than could be observed and quantified like any other. Goldstein's conclusions placed anxiety at the heart of a comprehensive account of the meaning and significance of biological life. In the years during and immediately after World War II, anxiety became a privileged mode of expression in American medicine and culture. The final two chapters of my dissertation explain how the medical conception of anxiety proliferated across multiple disciplines in postwar America, including theology, literature, and psychotherapy. I then demonstate the way in which anxiety was co-opted into the Cold War struggle against the Soviet Union. Figures like Arthur Schlesinger, Jr., Reinhold Niebuhr, and, especially, Rollo May argued that anxiety was the price Americans had to pay for many of the values they held most dear - above all, freedom and creativity. If Americans appeared vulnerable in comparison to the Soviet Union, he asserted, that was only because Soviet society was fundamentally unfree. Rather than trying to eliminate anxiety, Americans should aim to harness its creative potentiality and channel it toward productive ends. Anxiety thus became part of the Cold War armory, another weapon in the struggle for liberty and prosperity.

Made available in DSpace on 2016-04-27T17:26:51Z (GMT). No. of bitstreams: 1 Marcos da Silva e Silva.pdf: 710909 bytes, checksum: 92ca90ea9142bcb4e247d2806a4d2ffe (MD5) Previous issue date: 2010-05-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / La dissertation a par Sujet le concept de Pathos dans la philosophie de Kierkegaard. Nous rejaillirons l'importance de la passion (pathos) par l'Absolu rapportée à la souffrance (pathos) dans les différentes manières d'existence esthétique morale et religieuses. La souffrance, vive dans profondeur est comprise par le Danois mange de la condition nécessaire pour que l'homme se devienne une Personne et puisse, ainsi, se rapporter au «Entièrement D'autre / A dissertação tem por tema o conceito de Pathos na filosofia de Kierkegaard. Ressalta a importância da paixão (pathos) pelo Absoluto relacionado ao sofrimento (pathos) nos diferentes modos de existência: estético, ético e religioso. O sofrimento, vivido em profundidade, é entendido pelo dinamarquês como condição necessária para que o homem se torne um indivíduo e possa, assim, relacionar-se ao Inteiramente Outro

Made available in DSpace on 2016-04-27T17:26:53Z (GMT). No. of bitstreams: 1 Ingrid Bianchini Samczuk.pdf: 919530 bytes, checksum: d0eb783350b5674e432fc9e9494b8616 (MD5) Previous issue date: 2010-11-26 / This research had as objective to analyze resonances of Kierkegaard s philosophy on the literature of João Guimarães Rosa, which has not as yet been done in this author s set of critics. The plausibility of this confrontation between these two authors is guided by Rosas s records, in letters and interviews, about his personal interest in Kierkegaard, also demonstrated by the finding of the philosopher s works and a book on Danish language in his personal library. Besides, there are two fulcrum points to this approximation: the concern about the individual and the importance of religion over their lives and the making of their works. From this starting point, we chose to analyze five narratives of the book Primeiras estórias, which are: As margens da alegria, Os cimos, A menina de lá, A terceira margem do rio and O espelho. In these stories, the protagonists were studied in order to demonstrate in which mesure each of them would represent the stages of existence theorized by the Danish thinker: aesthetic, ethical and religious. After the analysis, the Boy in As margens da alegria and Os cimos, together with Nhinhinha in A menina de lá were identified with the kierkegaardian s aesthete. To the ethics stage belongs the narrator of A terceira margem do rio, and to the religious stage we found the father in A terceira margem do rio, as well as O espelho s narrator. About this last character, it is worth saying that, among the ones listed to this study, it is the only one that travels through the three stages, in order to complete its movement of existential subjectification / Esta dissertação propõe-se a analisar ressonâncias da filosofia de Søren Kierkegaard na literatura de João Guimarães Rosa, abordagem ainda carente na fortuna crítica do literato. A hipótese da plausibilidade de aproximação entre os dois autores pauta-se por registros de Rosa em cartas e entrevistas a respeito de seu interesse pessoal por Kierkegaard, também demonstrado pela presença de obras do filósofo e de um livro sobre a língua dinamarquesa em sua biblioteca pessoal. Somado a isso, são dois os pontos fulcrais para a aproximação de ambos: a preocupação com o Indivíduo e a importância que a religião possui tanto em suas vidas quanto para a elaboração de suas obras. A partir disso, optou-se pela análise de cinco narrativas de Primeiras estórias, a saber: As margens da alegria, Os cimos, A menina de lá, A terceira margem do rio e O espelho, nas quais foram analisados os protagonistas com o objetivo de demonstrar em que medida cada um representaria os estágios da existência teorizados pelo pensador dinamarquês: estético, ético e religioso. Após a análise, identificou-se o Menino de As margens da alegria e Os cimos, juntamente de Nhinhinha de A menina de lá, com o esteta kierkegaardiano. Ao estágio ético, pertence o narrador de A terceira margem do rio, e ao religioso pertencem tanto o pai de A terceira margem do rio quanto o narrador de O espelho. Sobre essa última personagem, vale a ressalva de que, dentre os elencados para esse trabalho, é o único que percorre os três estágios, de modo a completar seu movimento de subjetivação existencial

Jean Paul Sartre proposed that: Historical situations vary…What does not vary is the necessity for him to exist in the world, to be at work there, to be there in the midst of other people, and to be mortal there. The limits are neither subjective nor objective, or rather, they have an objective and a subjective side. Objective because they are to be found everywhere and are recognizable everywhere; subjective because they are lived and are nothing if man does not live them, that is, freely determine his existence with reference to them (Sartre 1987: 38, 39). The Existential philosophy as outlined by Sartre, Levinas, and Kierkegaard cares about the lived experiences of individuals. Such a view is in contradistinction to other philosophical views which have a tendency to reduce human experience, or to lose the individual in abstraction. This thesis has a central concern for the ethical care of patients in the National Health Service. In order to explore the concrete experiences of patients it is necessary to consider the care providers. To that end, the individual health professional then becomes the focus of study. To assist in this approach a double narrative runs through the thesis, which comprises exploring ethical decision making in the NHS, and also on the legal concept of clinical negligence. These two concepts are intertwined in that legal hearings and rulings have a normative influence upon health care practice, and also influence public expectations. The explicit purpose of this approach was to ensure that the theory was explored and developed; grounded upon everyday clinical NHS practice, which includes legal and political influences. The first four chapters of the thesis constructs the three main areas of analysis; Philosophical, legal, and political. With this framework established, the critical analysis of five legal cases of clinical negligence (Chapters Five and Six), establishes convergences in the work of Sartre, Levinas, and Kierkegaard in relation to the subject, freedom and the ethical. The Kierkegaardian concept of kinesis is applied to explore the transition from possibility to actuality in ethical action. During this process a range of dynamics are identified in creating the concept as best described by Levinas as totalisation . Where previously the argument was located at the individual (subject) and organisational (system) level, in Chapter Seven it moves outwards to consider how the authentic individual can create a civil society. Given the recalcitrant barriers identified in the analysis, Chapter Eight considers existentialism as a theory of community and as contributing to epistemology. Together these theories are proposed as addressing the real needs of individuals, by promoting their freedom, and achieving unity in diversity. The recommendations in Chapter Nine are based upon the interplay of two main dialectics uncovered in the body of the thesis concerning ethics and epistemology. Deontology, Utilitarianism, and Virtue ethics were found to all contribute towards professional conduct. However, they were found to be insufficient because they reduce patients and health professionals’ existence to the same as everyone else. Further, Virtue ethics reverses the way in which ethical behaviour is evaluated in comparison to the other two main normative theories. That is, behaviour is evaluated against the virtue being foundational, as opposed to the act performed. However, there is no discussion on how the individual health professional would decide which approach to use. All three approaches then lack a crucial factor which is the existential dimension. Existential ethics is then presented as a possible approach to facilitate the development (kinesis) of health professionals to the ethical sphere of care. Existential ethics emphasises the pre-theoretical aspect in caring for patients. That is, it appreciates the individual and their difference, prior to any conceptualization which has the potential to reduce individual difference to sameness. From this perspective recommendations are outlined for facilitating individuals to develop the ethical aspect of care, for health care pedagogy, and for leadership within the NHS.