Ξεκινώντας από το θέμα του Μένωνα, χωρίζεται σε δύο μέρη. Το πρώτο μέρος είναι εμφανές ήδη από την αρχή του διαλόγου, όταν ο νεαρός Θεσσαλός θα απευθύνει το ερώτημα στον Σωκράτη αναφορικά με ποιον τρόπο αποκτάται η αρετή. Σύμφωνα με την σωκρατική τοποθέτηση, το εν λόγω ερώτημα δεν είναι δυνατόν να απαντηθεί, αν πρωτίστως δεν διατυπωθεί ο ορισμός της αρετής, οπότε τίθεται εμμέσως ως το δεύτερο μέρος της θεματολογίας. Το ότι ο Μένων έχει μαθητεύσει πλησίον του Γοργία αποτελεί έναυσμα για τον Σωκράτη, ώστε να προκαλέσει τον συνομιλητή του να ορίσει την αρετή, προφασιζόμενος τον αμνήμονα. Ο Μένων επιχειρεί να ορίσει την έννοια της αρετής τρεις φορές, χωρίς μία ορισμένη επιτυχία, εφόσον ο Σωκράτης κατορθώνει να εντοπίζει σφάλματα. Ωστόσο, ο Μένων, οδηγούμενος σε αδιέξοδο, θα διερωτηθεί: πώς είναι δυνατόν κάποιος να ερευνήσει ένα θέμα το οποίο δεν γνωρίζει, και αν το γνωρίσει πώς γνωρίζει ότι αυτό είναι αυτό που αναζητούσε (το παράδοξο του Μένωνα). Ο Σωκράτης θα απαντήσει στην απορία του επικαλούμενος την θεωρία της ανάμνησης, σύμφωνα με την οποία η γνώση είναι ανάκληση του ήδη υπάρχοντος, έχοντας αναντιλέκτως προϋποθέσει την αθανασία της ψυχής. Μάλιστα θα προχωρήσει και σε απόδειξη της εν λόγω εκδοχής, προβαίνοντας σε ένα μαθηματικό πείραμα με έναν από τους δούλους του Μένωνα. Η θεωρητική παράμετρος που θα αποκομίσουν από την διαδικασία του πειράματος είναι η αξία της έρευνας, όταν σκοπός είναι η προσέγγιση της αλήθειας, όπου απαιτείται μάλιστα και η αποδοχή της άγνοιάς μας. Σε μια αντίστοιχη έρευνα έγκειται και ο φιλοσοφικός προσδιορισμός που επιδιώκει ο Σωκράτης και θα παρακινήσει τον Μένωνα να ερευνήσουν από κοινού για την αρετή. Αυτή τη φορά θα ακολουθήσουν την υποθετική μέθοδο μέσω της οποίας θα εξετάσουν με ποιον τρόπο αποκτάται η αρετή, εφόσον δεν κατόρθωσαν προηγουμένως στην συζήτησή τους να διατυπώσουν έναν επαρκή ορισμό.Η αρετή δεν είναι έμφυτη. Διαφορετικά, θα έπρεπε να διαφυλάττονται οι νέοι που γεννώνται ενάρετοι προκειμένου να μην διαφθαρούν. Η αρετή δεν είναι ούτε διδακτή, εφόσον, έπειτα από διάλογο που παρεμβάλλεται με τον Άνυτο, διαπιστώνουν ότι ούτε οι σοφιστές είναι οι αρμόδιοι δάσκαλοι ούτε και οι πολιτικοί κατόρθωσαν να μεταδώσουν στα τέκνα τους την αρετή. Άρα, ένα πρώτο συμπέρασμα στο οποίο οδηγούνται είναι ότι η αρετή δεν διδάσκεται. Όμως, πώς εξηγείται η διαπίστωση ότι υπάρχουν άνθρωποι που προβαίνουν σε ενάρετες πράξεις; Σε αυτό το σημείο ο Σωκράτης οδηγείται στην εκτίμηση ότι μία παράμετρος τους έχει διαφύγει της ερευνητικής προσοχής. Επαναπροσδιορίζουν τα όσα έχουν συζητηθεί και τελικώς εναποθέτουν τον ενάρετο χαρακτήρα των ανθρώπων στην εκ θεού αποκτηθείσα ορθή γνώμη, εισάγοντας με αυτόν τον τρόπο την διάκριση από την επιστήμη. Ωστόσο, ο διάλογος καταλήγει σε απορία, καθώς δεν διατυπώνεται ένας επαρκής ορισμός για την αρετή. / The main question of platonic dialogue Meno is distinct in two topics. The first one is manifested by the beginning of the dialogue, when younger Thessalian asks Socrates for the way that virtue is acquired. According to Socratic account, this question is impossible to be answered because it is required the formulation of determination of what the virtue is. That is the second topic of this dialogue that is mentioned indirectly. The fact that Meno was student of Gorgias is a Socrates' motivation to challenge his interlocutor to determine the notion of virtue, pretended his ignorance. Meno tries to determine the notion of virtue three times, without successful, since Socrates identifies many errors. However, Meno having reached deadlock wonders himself how someone can investigate something that he does not know it, and by extension if he know it how he can know that this is what he searched about (Meno's paradox). Socrates answers to that paradox with the theory of recollection, having presupposed the immortality of soul. Indeed, he proceed in the evidence of that theory by doing a geometrical experiment with one of Meno's slaves. What they reap from this experiment is the value of researching, for which is required the acceptance of our ignorance. The aim is to approach the Truth. In a similar way lies the philosophical determination that Socrates seeks and he prompts Meno to search about virtue together. In this point they follow the hypothetical method through which they search the way of acquiring the vitrue, since they did not succeed to give a sufficient definition.Areti is not inherent. Otherwise, young guys born virtuous should have been preserved in order not to be corrupted. Areti is not teachable. After the intervening dialogue with Anitos, they result to the fact that neither Sophists nor politicians are appropriate teachers and they are not able to teach the virtue to their children. Therefore, a first conclusion they lied to is that virtue is not teachable. But, how can someone explain the fact that there are people doing virtuous actions? Thus, at this point Socrates realizes that something is missed. They redefine their words and at the end they attribute the virtuous element of people in the orthi gnomi given by god. By this account they introduce the distinction between opinion and science. However, this dialogue result in query because an adequate definition about virtue is not formulated.

Gruppentherapie ist in der stationären Allgemeinpsychiatrie weit verbreitet, ihre Wirksamkeit im Rahmen der allgemeinpsychiatrischen Pflicht- und Regelversorgung ist hingegen wenig untersucht. Die vorliegende Arbeit geht in einer naturalistischen Studie der Frage nach, ob psychoanalytisch-interaktionelle Gruppentherapie, eine psychoanalytische Behandlungsmethode, die speziell für die Arbeit mit schwerer beeinträchtigten Patienten entwickelt wurde, in einem solchen Setting wirksam ist. Hierzu wurden zwischen 2007 und 2009 42 Patienten bezüglich ihrer Symptomverbesserung untersucht, die in der Klinik für Psychiatrie und Psychotherapie der Katholischen Krankenhaus GmbH Hagen stationär mit psychoanalytisch-interaktioneller Gruppentherapie, ergänzt durch Elemente der Dialektisch-Behavioralen Therapie, behandelt wurden. Als Kontrollgruppe dienten 40 Patienten, die auf einer psychotherapeutischen Station des Asklepios Fachklinikums Tiefenbrunn mit Dialektisch-Behavioraler Therapie allein behandelt wurden. Die Ergebnisse zeigten signifikante Verbesserungen in beiden Patientengruppen bezüglich Symptombelastung, Lebenszufriedenheit und Beeinträchtigungsschwere von mittlerer bis hoher Effektstärke. Nur in der Hagener Gruppe zeigte sich auch eine signifikante Verbesserung interpersoneller Probleme. Die Hagener Patienten wiesen im Zwischengruppenvergleich signifikant bessere Ergebnisse in Bezug auf Beeinträchtigungsschwere und interpersonelle Probleme auf. Die Ergebnisse können ein Hinweis darauf sein, dass psychoanalytisch-interaktionelle Gruppentherapie in einer allgemeinpsychiatrischen Klinik wirksam ist und eine spezifische Beeinflussung interpersoneller Schwierigkeiten bewirkt. Methodische Einschränkungen werden diskutiert.

The purpose of this study is to present the different approaches, which Hegel and Marx have developed regarding the relation between consciousness and life, consistent with their aims. Hegel&rsquo / s aim is to combine all the opposed ideas and beliefs proposed throughout the history of philosophy into a unified whole. Hegel&rsquo / s dialectics which is immanent to life can also explain the opposition between consciousness and life. Self-consciousness, which appears as subjectivity in Hegel&rsquo / s philosophy, at first, treats the life as an object of desire. Later, however, self-consciousness which cannot thus realize itself desires another self-consciousness who will recognize itself, so it relates with an other self-consciousness. This relation is defined as a &ldquo / life and death struggle&rdquo / . At the end of the struggle, there arise new forms of self-consciousnesses, Master and Slave. While the Slave produces for its Master, it relates itself to Life and this relation between Slave and Life brings about Slave as self-consciousness. On the other hand, the aim of Marx is not only to combine the oppositions but also to create a worldly philosophy. To this end, Marx puts economic relations of human beings at the centre of his theory. According to Marx, relations of production condition classes. While one class produces, the other exploits the productions of the former class. In Hegel, the Slave obtains its certainty as self-consciousness while it produces, whereas in Marx, the worker, who produces, is alienated form him/herself in the capitalist mode of production. To sum up, both Hegel and Marx emphasize the mutual relation between consciousness and life, but their divergent aims lead to them constructing this relation with different concepts on different foundations.

This thesis categorises some characteristic features in the 20th century Lutheran theology, in order to create a picture of the Lutheran theology and Lutheran pre-understanding of life which leave its marks on Selma Lagerlöf as well as on other contemporary expressions of faith and worldviews. Four Lutheran figures of thought are examined as undercurrents in the discourse of the writings of Selma Lagerlöf. They are a) The understanding of Word and Faith, which includes the understanding of justification by faith. b) Faith in God as Creator and in his providence. c) The doctrine of vocatio and God's two regiments. d) The theology of the Cross that emphasises the descent of God and God's taking part in the human life. This investigation has shown that the epic of Lagerlöf can be read in terms of Lutheran theology. The religious roots of Selma Lagerlöf are often described as ”a nothing” - a traditional background, a friendly non-doctrinal piety, and so forth. But this inconspicuous and unconscious religious background has a content, namely the Lutheran faith in the culture and society in which she grew up. Some of the great novels such as The story of Gösta Berlings saga, Jerusalem and The wonderful adventures of Nils and some stories, sagas and legends are investigated. The study shows how the Lutheran understanding of life is expressed in these texts and their interpretation of the reality.

A presente dissertação analisa o modo como Hegel concebe e defende um modelo de formação do indivíduo para a liberdade. Com tal propósito em vista, a dialética do senhor e do escravo é analisada, inicialmente em um estudo sobre as circunstâncias em que tal situação ocorre, e, posteriormente, com o propósito de apontar de que modo este tema da filosofia hegeliana contribui para a caracterização de sua perspectiva no que diz respeito à questão da formação de um indivíduo livre. Em um segundo estágio, são apresentadas as diferentes instâncias pelas quais passa o indivíduo em seu percurso de formação, e é analisado em que medida tais instâncias cumprem os objetivos a elas atribuídos. Nesse contexto, o trabalho é objeto de especial atenção, sendo apresentado como meio de libertar o indivíduo de suas necessidades. São expostas as relações existentes entre as necessidades e os meios para a satisfação das mesmas, assim como um dos impedimentos à satisfação das necessidades, a pobreza. Em seguida, as soluções propostas por Hegel são apresentadas, e igualmente o são as críticas que lhe podem ser interpostas. Como desenvolvimento subseqüente, estuda-se o surgimento da plebe como resultado da pobreza, e, vinculado a este tema, como seria possível combater o comportamento egoísta que se apresenta tanto entre os membros da plebe quanto entre os membros de diferentes grupos da sociedade. Também são avaliados os motivos apresentados para justificar a punição dos criminosos e a possibilidade de que a punição esteja vinculada à formação do indivíduo para a liberdade. Por fim, na conclusão são reunidos os resultados parciais para elaborar uma análise conjunta do projeto de Hegel e igualmente da cogência dos argumentos que o apóiam. / The present dissertation analyzes how Hegel conceives and defends a model of formation for freedom of the individual. Taking this purpose in view, the master-slave dialectic is analyzed, initially in a study about the circumstances in which this situation takes place, and, posteriorly, with the purpose of pointing out how this issue of Hegelian’s philosophy contributes for a characterization of his perspective regarding the question of the formation of a free individual. In a second stage, are presented the many instances through which the individual goes in his or her journey of formation, and it is analyzed in which extent such instances fulfill the objectives ascribed to them. In this context, the work is an object of especial attention, being presented as a means of freeing the individual from his or her needs. The existing relations between the needs and the means for satisfying them are exposed, as well as one of the impediments to the satisfaction of the needs, poverty. On the sequence, the solutions proposed by Hegel are presented, as well as the critiques that can be interposed to them. As a subsequent development, the emergence of the rabble, as a result of poverty, is studied, and, connected to this issue, how it would be possible to fight the selfish behavior that is presented either in the members of the rabble or in the members of the many groups of the society. Also the reasons presented in order to justify the punishment of the criminals are evaluated, as well as the possibility that the punishment is bonded to a formation of the individual for freedom. At last, in the conclusion the partial results are assembled, in order to elaborate a complete analysis of Hegel’s project, as well as of the cogency of the arguments that support it.

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Atenciosamente, Auxiliadora Faced/Biblioteca Anísio Teixeira on 2017-05-15T14:34:14Z (GMT) / Submitted by Flávio Dantas (fdam28@gmail.com) on 2017-05-16T10:27:12Z No. of bitstreams: 1 TESE_VERSÄO FINAL.pdf: 1525915 bytes, checksum: 04b79c9aea273e73d02879c26b0dd4ad (MD5) / Approved for entry into archive by Maria Auxiliadora da Silva Lopes (silopes@ufba.br) on 2017-05-16T15:29:57Z (GMT) No. of bitstreams: 1 TESE_VERSÄO FINAL.pdf: 1525915 bytes, checksum: 04b79c9aea273e73d02879c26b0dd4ad (MD5) / Made available in DSpace on 2017-05-16T15:29:57Z (GMT). No. of bitstreams: 1 TESE_VERSÄO FINAL.pdf: 1525915 bytes, checksum: 04b79c9aea273e73d02879c26b0dd4ad (MD5) / A presente tese tem como objetivo expor cientificamente as contribuições teórico-metodológicas da teoria da atividade e da periodização do desenvolvimento psíquico que concorrem para a alteração da base teórico-metodológica do ensino escolar com vistas ao desenvolvimento do pensamento teórico do estudante. O nosso objeto de estudo é o trato com o conhecimento da cultura corporal nas aulas de Educação Física, com ênfase, na organização e sistematização lógica do conhecimento da cultura corporal nos ciclos de escolarização básica. O materialismo histórico-dialético é a nossa base explicativa por entendermos que o complexo categorial imanente a essa filosofia e teoria do conhecimento nos permite apreender radicalmente o nosso objeto de estudo. Nossas fontes empíricas foram as obras que tomam como referência teórico-metodológica a teoria histórico-cultural, notadamente, a teoria da atividade e a teoria da periodização histórico-cultural do desenvolvimento humano. Tendo em vista uma lacuna sentida na obra Metodologia do Ensino da Educação Física (Coletivo de Autores), no que diz respeito à proposta dos ciclos de escolarização básica que não aponta de forma clara o movimento dialético entre as linhas centrais e as linhas acessórias do desenvolvimento psíquico do estudante, ou seja, os ciclos de escolarização não explicitam os nexos e relações entre a lógica interna do desenvolvimento psíquico do estudante e o trato com o conhecimento. Portanto, foi necessário atualizar a obra inserindo novos elementos na forma de organização e sistematização lógica do conhecimento da cultura corporal nos ciclos de escolarização básica. Através da análise das fontes empíricas, mediada pelo instrumental filosófico-científico presente nas obras que se apoiam na teoria histórico-cultural, confirmamos nossa hipótese a qual explicita que os fundamentos teórico-metodológicos da concepção Histórico-Cultural da teoria da atividade e da periodização do desenvolvimento psíquico oferecem os instrumentos conceituais e metodológicos necessários para a superação das concepções idealista, naturalista e biologizante do ensino da Educação Física porque apresentam elementos teóricos que permitem avanços nas formulações da abordagem critico-superadora da Educação Física, no que diz respeito a favorecer a compreensão dos princípios da lógica dialética materialista histórica no currículo escolar, no trato com o conhecimento clássico, nuclear sobre a cultura corporal, fazendo-o a partir dos fundamentos da teoria da atividade e da periodização do desenvolvimento humano, o que nos ajuda a superar o trato com o conhecimento escolar da Educação Física estruturado a partir de princípios ontológicos, pedagógicos e psicológicos idealistas impermeáveis às determinações sócio-históricas do ser social. Esta tese tem como horizonte teleológico o projeto histórico socialista e um projeto de escolarização da classe trabalhadora que permite a esta classe social o máximo desenvolvimento de suas funções psíquicas superiores e de sua personalidade para-si. / ABSTRACT This thesis aims at scientifically exposing the theoretical and methodological contributions of the activity theory and the periodization of the psychic development that compete for the alteration of the theoretical-methodological basis of school teaching in view of the development of the theoretical thinking of the student. Our study-object is the treat with the knowledge of the body culture at Physical Education classes, with emphasis on the logical organization and systematization of the body culture knowledge at the basic education cycles. The historical-dialectic materialism is our explanatory basis as we understand that the immanent categorical complex of this philosophy and the theory of knowledge allows us to radically seize our object of study. Our empirical sources were the works that take as their theoretical-methodological reference the historical-cultural theory, notably the theory of activity and the historical-cultural theory of periodization of the human development. By observing a gap in the work Methodology of Physical Education Teaching (several authors) as far as its proposition of the cycles of basic education, as it does not point out clearly the dialectic movement among both central and accessory lines of the psychic development of the student, i.e., the education cycles do not make explicit the relations and senses between the internal logic of the psychic development of the student and the treat with knowledge. Therefore, it was necessary to update the referred work by inserting new elements in the way of logically organizing and systematizing the body culture knowledge in the basic education cycles. Through analysis of empirical sources, mediated by the philosophical-scientific instrumental present in the works which are supported upon the historical-cultural theory, we confirm our hypothesis which turns explicit that the theoretical-methodological fundaments of the historical-cultural conception of the theory of activity and periodization of the psychic development do offer the conceptual and methodological instruments necessary for the overcoming of the idealist, naturalist and biologizing conceptions of the teaching of Physical Education because they present theoretical elements that allow for the advance in the formulations of the critical-surpassing approach of Physical Education, as far as favoring the comprehension of the principles of the historical, materialist and dialectic logic in the education curriculum, in the treat with classical knowledge, and also nucleate upon body culture, and, in order to do so, departing from the fundaments of the theory of activity as well as periodization of the human development, which, in turn, help us to overcome the treat with the school-based knowledge of Physical Education structured from both idealist ontological, pedagogical and psychological principles, impermeable to the social-historical determinations of the social being. This thesis has as its teleological horizon the historical-socialist project and an education project for the working class that allows this social class access to the maximum development of the superior psychic functions and the self-personality of its individuals.

In my thesis I will pursue the ideological foundations of the Frankfurt School, a significant social philosophical group of the 20th century. Marxist and psychoanalytic basis will be reflected in conjunction with a critical theory of society and a phenomenon of culture industry. The purpose of this work is to present influences which formed a theoretical work of the Frankfurt School, its research in a modern society and a contribution to the so-called commodification of culture and art related to the expansion of mass culture.

No description available.

Text in Afrikaans with summaries in Afrikaans and English / Opsomming In hierdie verhandeling word die ontologie van Eriugena in oënskou geneem, met spesifieke verwysing na sy negatiewe ontologie, oftewel sy opvatting van nie-syn. Ter inleiding word daar na die Latynse en Griekse agtergrond van sy ontologie verwys. Dit word opgevolg deur `n bespreking van die verskillende wyses van syn en nie-syn waarvan Eriugena in die Periphyseon gebruik maak. Klem word geplaas op sy negatiewe ontologie, wat meer gevorderd is as enigiets in die Westerse denke tot heelwat na sy leeftyd. Die historiese konteks van Eriugena se lewe en denke word geskets, met inbegrip van die invloede wat op hom ingewerk het en sy eie nawerking. Sy viervoudige verdeling van die werklikheid word vervolgens bespreek, met aanduiding hoedat die ganse werklikheid gesien kan word as `n wisselwerking tussen syn en nie-syn. `n Dinamiese ontologie word dus deur Eriugena voorgehou, eerder as die statiese ontologie wat kenmerkend van veel Judaïsties-Christelike denke is. Summary In this dissertation the ontology of Eriugena is reviewed, with specific reference to his negative ontology, in other words his concept of non-being. By way of introduction the Latin and Greek background of his ontology is pointed out. It is followed by a discussion of the various modes of being and non-being that Eriugena employs in the Periphyseon. Emphasis is placed on his negative ontology, which is more advanced than anything in Western thought until much later than his time. The historical context of Eriugena's life and thought is sketched, including the influences acting on him and the influence he exerted on others. His fourfold division of reality is then discussed, indicating how the whole of reality can be viewed as an interaction between being and non-being. Eriugena thus postulates a dynamic ontology, rather than the static ontology that is characteristic of much of Judaistic-Christian thought. / Religious Studies and Arabic / M.A. (Religious Studies)

This dissertation concurs with the Jungian postulation that certain psychological archetypes are inclined to be reproduced by the collective unconscious. In turn, these psychological archetypes are revealed to emerge in literature as literary archetypes. It is consequently argued that science fiction has come to form a new mythology because the archetypal images are displaced in a modern, scientific guise. This signifies a shift in the collective world view of humanity, or a shift in its collective consciousness. It is consequently argued that humanity’s collective consciousness has evolved from mythic thought to scientific thought, courtesy of the numerous groundbreaking scientific discoveries of the past few centuries. This dissertation posits as a premise that Pierre Teilhard de Chardin’s supposition of humanity’s collective consciousness evolving towards what he calls the Omega Point to hold true. The scientific displacement of the literary archetypes reveals humankind’s evolution towards the Omega Point and a cosmic consciousness. / English Studies / M.A. (English)