Meditation means awareness. It is a process inducing a series of steps, that leads to a state of consciousness which brings serenity and clarity. While the space we choose for meditating needs to reflect the state of clear mind, if possible, it should be isolated from the noisy city and in a natural pure land. This thesis investigates meditation theory and the natural context of Peggy’s Cove, as well as material and tectonic experiments, to design a New Meditation Centre in Peggy’s Cove, Nova Scotia. The design of the New Meditation Center proposes building as a new form of architecture, the form, material and construction of which engages the viewer to admire and respect our nature.

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In this dissertation, I argue for the philosophical consistency of Aquinas’ hybrid view of human souls - that is, the idea that human souls, and only human souls, are at once substantial forms and subsistent things. I contend that the best way to understand the ontological status of human souls according to Aquinas is by means of the concept of ‘subsistent parts’. Since Aquinas characterizes souls as parts of substances, I propose a mereological analysis of the different types of part in Aquinas, and I conclude that souls should be seen as metaphysical parts of substances. An influential contemporary view holds that Aquinas’ doctrine is inconsistent on the grounds that nothing could be an abstract (form) and a concrete (subsistent) at the same time. I respond to this view by denying the widespread notion that substantial forms are purely abstract entities. I hold that the best way to make sense of Aquinas’ twofold approach to human souls is by saying that substantial forms possess an element of concreteness which is accounted for by the fundamental relationship between form and being. Finally, I address the question of taxonomy: how can we classify Aquinas’ view of the soul-body relation in light of the concepts that are currently used in philosophy of mind. I argue that the notion of a subsistent part entails the concept of ‘part-dualism’, which I present as standing midway between substance-dualism and nonreductive materialism, and also as being ontologically richer than property-dualism. I conclude this dissertation with a refutation of the idea championed by some prominent scholars that the existence of the soul is sufficient for the existence of the person.

Traditional knowledges and ways of living in harmony with the Earth and among species have been disregarded, discarded, and destroyed as industrialisation, capitalism, and globalisation have pervaded, all maintained in part by the Cartesian split which dissociates body from mind, heaven from Earth, nature from culture. These hegemonic layers of control have served to bind the fate of the Earth’s eco-systems, including human life, to the global capital economy which thrives on growth and development at any and all costs. This feminist, arts-informed inquiry brought an embodied lens to the stories of eco-activism and inquired as to the role of embodied ways of knowing and their role in eco-activism and the toll of activism upon women eco-activist bodies. This research inquiry interviewed thirteen women eco-activists, conducted four art-making focus groups, and used embodied reflexivity as part of the analysis process in order to find new understandings and knowledge to add to the limited literature on embodiment, embodied ways of knowing, and women’s eco-activism. Furthermore, this research sought to identify and articulate the ways in which activism practice can be more sustainable for activists and intended to add to the growing awareness body/mind connection and unity consciousness for activists, educators, and others working towards social change. The key findings of this research indicate that embodied knowledges counter fragmented ways of living, foster sustainable practices, and offer guidance and direction to live more harmoniously with, and on, the Earth and to practice activism. It also expands our understanding of women’s embodied ways of knowing and illuminates our understandings of how bodies can guide and show alternate ways of living, and practising activism, that are sustainable. This inquiry further added to the growing awareness of body/mind connection and unity consciousness with a focus on activists, educators, and others interested in finding ways to live with, rather than on, the Earth. / Graduate / 0329 / 0453 / lisa@lisamortimore.com

Contemporary philosopher, Joseph Levine, has argued that human phenomenological experience cannot be explained solely through the resources of neuroscience, and that a significant ‘explanatory gap’ exists between the rich features of human experience and scientific explanations of the mind. This thesis examines Guiseppina D’Oro’s novel suggestion that the gap exists, but that it is a semantic rather than an empirical problem. D’Oro argues that the ‘gap’ is a persistent philosophical problem because of its semantic nature, and that advances in neuroscience will fail to resolve the gap because its source is a conceptual distinction that is not marked by empirical difference. In the thesis I will discuss some virtues and difficulties with D’Oro’s thesis, and the implications her claim has more broadly for philosophers of mind. / Graduate / 0422

Despite the substantial research illustrating the positive effects of physical activity on mental health, there are few studies examining the role of exercise in psychotherapy. This study examined factors associated with psychotherapists addressing physical activity with their clients. To examine this relationship, psychotherapists (N=118) completed questionnaires assessing theoretical orientation and mind-body dualism attitudes. Participants rated the likelihood they would address exercise with a client described in a case vignette and results indicated high rates of addressing physical activity with this client. The hypothesis that cognitive/behavioural and psychodymanic/psychoanalytic approaches would correlate with addressing exercise was not supported. Unpredicted relationships between exercise discussion and the humanistic/existential and constructivist/narrative/solution-focused orientations were found. The hypothesis that mind-body dualism attitudes would negatively correlate with the likelihood of addressing exercise was also not supported; however, this may be due to weak measurement of the mind-body dualism construct. / Counselling Psychology

Thesis (Ph.D.)--Ohio State University, 2004. / Title from title page of source document (viewed May 25, 2005). Includes bibliographical references.

Thesis (M.Ost.)--Unitec New Zealand, 2009. / Includes bibliographical references (leaves 88-93).

abstract: The integration of yoga into the music curriculum has the potential of offering many immediate and life-long benefits to musicians. Yoga can help address issues such as performance anxiety and musculoskeletal problems, and enhance focus and awareness during musical practice and performance. Although the philosophy of yoga has many similarities to the process of learning a musical instrument, the benefits of yoga for musicians is a topic that has gained attention only recently. This document explores several ways in which the practice and philosophy of yoga can be fused with saxophone pedagogy as one way to prepare students for a healthy and successful musical career. A six-week study at Arizona State University was conducted to observe the effects of regular yoga practice on collegiate saxophone students. Nine participants attended a sixty-minute "yoga for musicians" class twice a week. Measures included pre- and post- study questionnaires as well as personal journals kept throughout the duration of the study. These self-reported results showed that yoga had positive effects on saxophone playing. It significantly increased physical comfort and positive thinking, and improved awareness of habitual patterns and breath control. Student participants responded positively to the idea of integrating such a course into the music curriculum. The integration of yoga and saxophone by qualified professionals could also be a natural part of studio class and individual instruction. Carrie Koffman, professor of saxophone at The Hartt School, University of Hartford, has established one strong model for the combination of these disciplines. Her methods and philosophy, together with the basics of Western-style hatha yoga, clinical reports on performance injuries, and qualitative data from the ASU study are explored. These inquiries form the foundation of a new model for integrating yoga practice regularly into the saxophone studio. / Dissertation/Thesis / D.M.A. Music 2012

Este trabalho discute valores pedagógicos associados ao corpo na tradição oriental, em diálogo com o pensamento filosófico do Ocidente. Discute uma concepção abrangente de corpo, sugerida pela antiga palavra japonesa Mi () em relação com a Cerimônia do Chá (Chanoyu)(), uma instituição que, de certo modo, resume em si a visão oriental de educação (Zen, Tao, ritos, corpo na educação etc.). Este é precisamente o método da antropologia filosófica segundo Josef Pieper (método que assumimos nesta tese): já que não se dá acesso direto ao ser do homem, mas só por caminhos indiretos, a partir de instituições, linguagem (comum) e seus modos de agir. Além do Chanoyu (neste trabalho, mera referência e não uma proposta curricular), a língua japonesa oferece também importantes indicações para a Antropologia: particularmente a palavra Mi, que aponta para um corpo expandido, relacional, e transcendente (em oposição ao corpo fragmentado, isolado proposto pela moderna filosofia ocidental desde Descartes , realidade estanque na dicotomia mente/corpo). O Chanoyu remete ao Chado (caminho do chá) (), todo um estilo de vida, com seus valores pedagógicos: voltar-se e abrir-se para o Outro, generosidade, reverência, criatividade e espontaneidade, sintonia com a natureza, ligação com a sabedoria histórica, contemplação etc. Também esses valores só podem ser acessados de modo indireto. E são especialmente importantes quando a maior parte de nossa cultura escolar contemporânea ocidental (tendência que se faz presente também no moderno Oriente) enfatiza e estimula habilidades e objetivos racionais, obtidos por meio de procedimentos operacionais, deixando pouco espaço para os valores tradicionais do Oriente: dom, voz média, ritos, educação do fingir (na qual o corpo age sobre o espírito) etc. (valores que também pertencem à tradição ocidental antiga e medieval: examinamos o caso de Tomás de Aquino). A educação propiciada pela experiência integrada: corpo que pensa mente que sente, emerge em contínua interação humana e em face da natureza. Daí a conexão com os principais valores do Chado: harmonia ( wa), respeito ( kei), pureza ( sei) e tranquilidade ( jaku). Além do wabi. Ao discutir esses temas, uma ferramenta metodológica importante nos é dada pelo pensamento confundente. Nossas conclusões apontam para uma concepção de educação na qual a dicotomia mente / corpo deve ser substituída por uma educação integrada para um ser integrado. O Chanoyu oferece um caminho. / This dissertation discusses pedagogical values in Eastern Tradition compared to Western Philosophy of Education. A comprehensive conception of body suggested by the ancient Japanese word Mi () is examined in association with Tea Ceremony (Chanoyu) (), an institution which, in a certain way, epitomizes Eastern focus (Zen, Tao, rites and education, body and education etc.). Precisely this is the anthropological method according to Josef Pieper (model which we assume): since there is no direct access to human being itself, but only by indirect means, examining institutuions, common language and ways of acting is required. Besides the Chanoyu (and in this dissertation, Chanoyu is just a reference: we do not propose Chanoyu in brazilian schools), Japanese common language also offers important hints on Anthropology: specially the word Mi, for the expanded body, the relational body, transcendent body (in opposition to the fragmented, isolated body of the modern western Philosophy since Descartes , separated by the mind/body dicothomy from the whole of human reality). Chanoyu is associated to Chado (), the way of tea, with its pedagogical values: turning and opening to the other, generosity, creativity and spontaneity, linked with history, living in tune with nature, beholding etc. These values also can be accessed only trough an indirect way. And are specially important today, when the most part modern Western School Education (and even the Modern Eastern world) stresses and encourages skills and behaviour goals, to be obtained by means of established operational procedures and there is little room for Eastern traditional way: gift, middle voice, rites, pretending education (in which body influences spirit) etc. (although Ancient and Medieval Western Tradition we examine the case of Thomas Aquinas fostered these values too). Education through integrated experience, thinking body - feeling mind, emerging in continuous human interaction and facing nature. And so the main principles Chado set forward: harmony ( wa), respect ( kei), purity ( sei), and tranquility ( jaku); are still central to Chanoyu, tea ceremony. Wabi is also examined. In discussing such matters, confounding thinking (Ortega y Gasset) is another important methodological tool. Our conclusions point to a conception of education in which mind / body dicothomy must be replaced by an integrated education for an integrated being. Chanoyu shows a way.