Extraite du milieu naturel dans lequel elle se déploie, la pensée de Thomas d’Aquin a été souvent déformée. Persuadé que le Réel –et, en particulier le Réel par excellence qu’est Dieu– n’est qu’imparfaitement embrassé par l’esprit humain, l’Aquinate multiplie les perspectives et les types de discours. La dialectique et la rhétorique s’adjoignent au discours proprement scientifique pour en combler les lacunes et tenter une impossible, sinon difficile synthèse entre les quatre sources auxquelles s’alimente sa pensée, à savoir: le muthos de la foi, le logos la philosophia perennis et les perceptions du sens commun. Confronté à la complexité du Réel et à des objets de foi qui s’écartent des normes du logos, l’utilisation de ce triplex modus dicurrendi s’avère une nécessité spéculative pour accumuler le plus possible de certitudes sur des objets qui se dérobent pour partie à la saisie d’un esprit fini. Rien d’étonnant à ce que l’Ousia, l’Unitas, la Forma et le schème néoplatonicien monè-proodos-epistrophè occupent une place tout aussi importante dans la synthèse thomasienne que la notion-clé d’Esse. / The thought of Thomas Aquinas is often misinterpreted. Its complexity, especially the plurality of modes of discourse, is neglected by the commentators. This plurality permits to resolve, although imperfectly, the tensions between the muthos of faith, the logos, the philosophy and the common sense. Thomas also uses a plurality of key concepts in the domain of metaphysics. Thus, he describes better the complexity of the Real. Ousia, Forma, Unitas and Neoplatonic’s scheme monè-proodos-epistrophè are structural notions as important as Esse in the Aquinas’ synthesis. The scientific discourse doesn’t exclude the others, but imperfect, modalities that are dialectic and rhetoric. It’s a requirement of the science itself. For Reality comprehends under its extension the particulars and paradoxical objects of faith.

En ljudlogotyp är en ljudkomposition som används för att särskilja ett varumärke. Ljudlogotypen ingår i varumärkens strategiska arbete för att skapa sig en bild i konsumenters medvetande. Denna bild kallas varumärkesuppfattning. Syftet med denna studie var att utöka kunskapen om hur musik kan användas i kommunikativt syfte i allmänhet och om hur melodin påverkar uppfattningen av varumärken i synnerhet. En webbenkät genomfördes för att studera om olika typer av melodisk kontur hos en ljudlogotyp kan ge olika effekter på hur ett fiktivt varumärke uppfattas ifråga om varumärkespersonlighet. Deltagare rekryterades via sociala medier. Till undersökningen utformades åtta videoklipp innehållande en ljudlogotyp och en grafisk logotyp. Videoklippen var identiska förutom att den melodiska konturen skilde dem åt. Deltagarna skattade i vilken grad de uppfattade fem olika personlighetsdrag hos den ljudlogotyp de fick höra. Resultaten analyserades statistiskt. Genom undersökningen genererades inget stöd för att typ av melodisk kontur skulle ha någon påverkan på uppfattningen av de fem personlighetsdragen. Lämpliga metoder för undersökningar om ljudlogotyper och varumärkesuppfattning diskuteras. För framtida studier inom området föreslås kvalitativa studier samt studier som undersöker andra musikaliska parametrar. Vidare efterfrågas mer forskning om melodisk kontur. / An audio logo, also called sonic logo or sound logo, is a sound composition utilized to differentiate a brand. A sonic logo is part of a brand’s strategy to create an image in the awareness of consumers. This image is called brand perception. The objective of this study was to expand general knowledge about music’s applicability for communicative purposes and moreover to specifically look at how melody affects brand perception. A web survey was conducted to investigate if different types of melodic contour in an audio logo can have different effects on the perception of brand identity for a fictional brand. Participants were recruited using social media. Eight videos consisting of an audio logo and a graphic logo were designed. The videos were identical apart from their melodic contours. Participants rated the degree to which they perceived five different personality traits for the audio logo they heard. The results were analyzed statistically. Through the survey, no support was generated for an impact from the type of melodic contour on the perception of the five personality traits. Appropriate methods for investigating audio logos and brand perception are discussed. For future research within the field qualitative design is suggested, as well asinvestigations into other musical parameters. Furthermore, additional research into melodic contour is proposed.

A partir d’une lecture exégétique et philosophique de l’évangile et de textes qui ont pu l’influencer, notre dissertation vise à démontrer que, selon Jean, l’Esprit est la puissance qui permet au Christ de s’étendre dans l’espace et le temps par l’intermédiaire de l’écrit et du rite. D’un point de vue synchronique, en effet, tout se passe comme si l’Esprit (PNEUMA) actualisait l’œuvre du Christ pour ceux qui ne l’ont pas connu, d’une part à travers une initiation textuelle, celle de l’évangile lui-même, d’autre part à travers une initiation sacramentelle que le texte laisse entrevoir. D’un point de vue diachronique, notre recherche conclut que la pneumatologie du quatrième évangile emprunte librement à la cosmologie de Philon d’Alexandrie, à la théologie sacramentelle de Paul, voire aux réflexions sur l’inspiration menées dans d’autres pièces du corpus johannique. En ce qui concerne la pneumatologie de l’évangile, nous défendons donc la thèse de la cohérence, qui tient à un référent culturel commun, le moyen platonisme, et à un processus de réinterprétation des parties plus anciennes du texte dans les plus récentes.

(...) La presente investigación consta de dos partes: En la primera, empezaremos reflexionando acerca del paso del mito al logos, y como no fue propio de los griegos pensar el logos como superación del mito, sino que entre ambos había una relación de continuidad, el cual desarrollaremos en el punto 1.1. En el punto 1.2. Trataremos acerca de la concepción griega de verdad, como Alétheia, y como esta se muestra tanto en el logos de la filosofía, en el mitos de la religión y el epos de la epopeya o poética. En el punto 1.3. Trataremos acerca del pensamiento mítico, y como detrás de él, está el pensamiento simbólico, el cual también desarrollaremos. En el punto 1.4. Exploraremos el uso de Platón del pensamiento mítico para expresar su filosofía secreta, que leemos desde el nuevo paradigma de interpretación de la escuela de Tubinga. Este punto es fundamental, y le da el titulo a mi tesis, ya que nos abre la posibilidad para el dialogo. Este subcapítulo tiene tres partes, en el 1.4.1. Trataremos acerca del nuevo paradigma de interpretación de la escuela de Tubinga; en el punto 1.4.2 leeremos desde este paradigma el Banquete, tomando particular atención en el discurso de Aristófanes sobre el andrógino y del Eros de Sócrates. En el subcapítulo 1.4.3. Trataremos la concepción de Platón acerca de la creación o procreación, su relación con Eros, y la importancia de estas ideas en su dogmata ágrafa. En la segunda parte, estableceremos un puente con la tradición andina, especialmente desde el símbolo del andrógino y el mito del Eros que veremos en el Banquete. Para esto, analizaremos algunos mitos e iconografías prehispánicas, como también la noción de encuentro como condición de posibilidad para la creación y renovación social y cósmica. En el punto 2.1 veremos uno de los mitos de dioses y hombres de Huarochirí, el mito de Huatyacuri y el diálogo de los zorros, contrastando con algunos otros de esta recopilación; en el punto 2.2. analizaremos la figura de un ser en la iconografía Moche, con características andróginas, la cual cumple la función de intermediación en un cosmos cuatripartito, pero también la representación conceptual de este pensamiento en las formas y diseños de los huacos. En el 2.4. Analizaremos este mismo principio andrógino en las tres representaciones del ser supremo más importantes de la cultura chavín: el Obelisco Tello, el Lanzón monolítico, la estela Raimondi. En el punto 2.5. Analizaremos algunas de las crónicas y documentos de extirpación de idolatrías den siglo XVI y XVII acerca de la figura de Wiracocha. Por último analizaremos el concepto quechua de Yanantin como expresión quechua de la complexio oppositorum.

<p>Bilagor: Partitur till kammaroperan <em>Förlossningen</em> och stråkverket <em>Timaeus</em> medföljer, likaså ljudinspelning på bägge verken.</p>

This thesis is an investigation into Herodotus’ views about the gods and how they relate to human life and history, and particularly how narrative and theology interact. It is divided into four chapters: Chapter one (The History of Herodotean Theology) falls into two parts. In the first I outline the reception of Herodotus’ theological views from antiquity to the present, focusing on the warners’ statements that ‘the divinity is phthoneros’, the subject of controversy since Plutarch. I explore the role of contemporary rhetorical and religious pressures in forging various interpretative traditions, and trace their evolution over the last five centuries of scholarship. The second part examines the assumptions and approaches of more recent scholarship to the problems that arise in Herodotean theology. Chapter two (Religious Discourses in the Histories) develops our understanding of Herodotus’ theological inconsistencies, which have increasingly come to dominate discussion of Herodotean religion. I make the case that Herodotus uses various theological discourses or registers, which are (literally interpreted) quite incompatible. I explore the influence of narrative style, narratorial persona, and context upon Herodotus’ theological assumptions and vocabulary, before considering the question of his own ‘belief’. Chapter three (The Phthonos of Gods and Men) offers my own analysis of the much-disputed concepts of ‘divine φθόνος’ and ‘νέμεσις’ in the Histories and classical Greek more widely. I begin by examining the use of phthonos in the context of humans from Homer to the fourth century. I then offer a close analysis of the meaning and significance of the five speeches that assert that ‘the divinity is phthoneros’ (or phthoneei), which precede or refer back to the most dramatic reversals of fortune in the work. Chapter four (Theology in the Croesus Logos) analyses the treatment of theology in the Croesus logos. It explores how Herodotus crafts a coherent narrative while negotiating the numerous theological principles of his contemporary world and narrative tradition. I argue that Croesus’ character and the deceptive oracles that force him to campaign are commonly misread, largely due to attempts to interpret the story on a quite different narrative patterning that is compatible with anachronistic principles of divine ‘benevolence’ or ‘divine justice’. The Epilogue draws together the themes discussed in the previous chapters, with some comments on the relationship between literature and theology more generally.

The purpose of this study is to investigate how the British abolition movement used the Swedish abolitionist Carl Bernhard Wadström's argument against the slave trade. We want to investigate which rhetoric Wadström himself used and which rhetoric abolitionists used when referring to Wadström's arguments. To investigate which rhetoric is used, we have taken support in Aristotle's theories of rhetoric and, above all, his ideas on the three modes of persuasion, ethos, pathos and logos. The source material that forms the basis of the study is Wadström's book Observations on the slave trade and five other types of texts written by abolitionists where Wadström and his arguments against the slave trade are mentioned. The main result we found is that Wadström in his book uses an emotional language to convince his readers of the evil of the slave trade. However, the abolitionists do not use an emotional language in their texts when using Wadström's arguments. Abolitionists used ethos and logos as modes of persuasions to convince that slave trade should be banned.

This thesis explores and analyzes Origen of Alexandria’s conviction that Scripture is itself the enfleshed Christ, or that “in the Scriptures the Word became flesh that he might tabernacle among us” (Philoc 15.19). For Origen, Scripture as the “Word of the Lord” is identical to the Word who was “with God,” and who “was God” in the Johannine Prologue. The Word assumes flesh not only in his birth, but also through the words and phrases of the patriarchs, prophets, and apostles. As a result, many scholars have noted the interesting “parallel” or “analogy” Origen draws between Scripture and the Incarnation, but this study provides the first comprehensive and focused treatment of Scripture as incarnate Word in Origen’s work. Ultimately, it demonstrates that for Origen, biblical interpretation is nothing less than a direct noetic encounter with the person of Christ, allowing the reader to know him in any time or place, to see him transfigured in the movement from the letter to the spirit, and even to consume his flesh and blood. Following an introductory chapter, the project consists of two parts. Part One (Chapters Two and Three) addresses the nature of “scriptural flesh” in Origen’s work. Chapter Two seeks to articulate what it means for the Word to become “flesh” in the first place, as well as what is required to “lift the veil” and perceive that flesh as divine. By examining the role of the cross in Origen’s Christology, it demonstrates that it is only in light of the Passion, through the lens of the crucified Christ, that the divinity of both man (Jesus) and text (Scripture) is made manifest. Chapter Three looks to define this scriptural “flesh” in Origen’s thought, specifically by relying on the doctrine of the epinoiai (the “aspects” or biblical titles of Christ). It is the epinoiai that clothe Christ and give him shape through the text. Part Two (Chapters Four and Five) addresses the theological and spiritual implications for the reader and interpreter of Scripture. Chapter Four examines the “coming of Christ” (parousia) as an individualized noetic phenomenon, brought about by the Christological reading of Scripture in any time or place. Finally, Chapter Five addresses the consumption of Christ through the Scriptures, which turns out to be much more about hermeneutics than about sacramental theology. A short conclusion follows, raising some of the broader implications for Origen studies as well as for the study of early Christian biblical exegesis.

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I denna rapport beskrivs arbetet med att ta fram en informationsfolder till Eskilstuna kommun som vänder sig till ungdomar. Syftet med informationsfoldern är att övertyga ungdomar om att Eskilstuna kommun är en attraktiv arbetsgivare och arbetsplats, då en stor del av kommunens anställda snart har gått i pension. Kommunen saknar sedan tidigare informationsmaterial som vänder sig till yngre invånare. Utformningen av foldern är baserad på budskapsstrategier, retorik och stilistik samt tidigare studier om Eskilstuna kommun, årsplan, styrdokument och intervjuer med anställda i kommunen. Rapporter om gymnasieungdomars värderingar, analys av informationsbroschyrer riktade till ungdomar samt fokusgrupp är ytterligare metoder som har legat till grund för framställningen av foldern.