God is at the centre of an, often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this research project is to affirm that human elemental pursuit as God‘s intent to fulfill this created, intrinsic human desire in the now or, what is referred to in this doctoral thesis as, proleptic spiritual transformation (PrōST). It seems that the world, and the extent, of spiritual transformation range from an etiolated theology to experiential fullness. Considered herein is God‘s heart, in relationship, and its implication toward an image-bearing human spiritually and how the Edenic fall interrupted this intent. From this is considered God‘s active interest in recovery of his fully-expressed image in humanity especially as experienced in PrōST. To corroborate this purpose, the means and methods of God‘s revelation in unveiling his heart, truth, and intents toward creation and humanity in particular toward spiritual recovery and PrōST, is examined. Moreover, the transformative and soteriological implications of proleptic spiritual transformation (PrōST) are investigated and whether a unified theory regarding PrōST emerges. The primary aim of this work investigates whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely "worked out", This thesis investigate the provisions of God‘s economy to include a present enjoyment of the imago Dei (image of God) in transformation as inclusive of the existential life of Christ as the imago Christi, reflected and represented by humans in relation to God and creation. That is, this study demonstrates that PrōST, an experience of transformation usually reserved for heaven in eternity, is greatly available today. The central theoretical argument of this study, as set out, is that humans were created in the image of God; however, the enjoyment and expression of this imago Dei, not its essence, has been greatly blemished, marred, and damaged by a God-defying wilfulness of humanity. Despite this rebellion, God desired a full restoration of the enjoyment and expression of his image. God has not forgotten or abandoned this intent. Moreover, the imago Dei now carries something more—the God-man (imago Christi). God‘s image in Jesus now carries the existential realities of his incarnate life toward which PrōST drives. This study re-examines the conventional partitioning of the "now" and "not yet" for a new balance and paradigm in expressed PrōST toward imago Dei. / PhD (Dogmatics), North-West University, Potchefstroom Campus in co-operation with Greenwich School of Theology, United Kingdom, 2014

God is at the centre of an, often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this research project is to affirm that human elemental pursuit as God‘s intent to fulfill this created, intrinsic human desire in the now or, what is referred to in this doctoral thesis as, proleptic spiritual transformation (PrōST). It seems that the world, and the extent, of spiritual transformation range from an etiolated theology to experiential fullness. Considered herein is God‘s heart, in relationship, and its implication toward an image-bearing human spiritually and how the Edenic fall interrupted this intent. From this is considered God‘s active interest in recovery of his fully-expressed image in humanity especially as experienced in PrōST. To corroborate this purpose, the means and methods of God‘s revelation in unveiling his heart, truth, and intents toward creation and humanity in particular toward spiritual recovery and PrōST, is examined. Moreover, the transformative and soteriological implications of proleptic spiritual transformation (PrōST) are investigated and whether a unified theory regarding PrōST emerges. The primary aim of this work investigates whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely "worked out", This thesis investigate the provisions of God‘s economy to include a present enjoyment of the imago Dei (image of God) in transformation as inclusive of the existential life of Christ as the imago Christi, reflected and represented by humans in relation to God and creation. That is, this study demonstrates that PrōST, an experience of transformation usually reserved for heaven in eternity, is greatly available today. The central theoretical argument of this study, as set out, is that humans were created in the image of God; however, the enjoyment and expression of this imago Dei, not its essence, has been greatly blemished, marred, and damaged by a God-defying wilfulness of humanity. Despite this rebellion, God desired a full restoration of the enjoyment and expression of his image. God has not forgotten or abandoned this intent. Moreover, the imago Dei now carries something more—the God-man (imago Christi). God‘s image in Jesus now carries the existential realities of his incarnate life toward which PrōST drives. This study re-examines the conventional partitioning of the "now" and "not yet" for a new balance and paradigm in expressed PrōST toward imago Dei. / PhD (Dogmatics), North-West University, Potchefstroom Campus in co-operation with Greenwich School of Theology, United Kingdom, 2014

A dissertação se propõe a uma tentativa de testemunhar a experiência de leitura de duas obras da escritora brasileira Hilda Hilst, em particular dois livros: “Tu não te moves de ti” (1980) e “A Obscena Senhora D” (1982). A partir de um lançamento utópico como método de pesquisa e sua categoria do ainda não, utilizamos a Psicanálise, a Arte Contemporânea e a Crítica literária como uma defesa do pensamento móvel e aberto ao devir, acolhendo a medida de indeterminação que permeia toda criação. Com elas problematizamos a noção de escritura, de leitura e de gesto escritural como acontecimento em processo, participando da própria construção da pesquisa. O método se caracterizou por instaurar o próprio objeto de pesquisa na medida mesma do pesquisar. Tivemos como norte da dissertação a busca por unir a forma e o conteúdo apostando na arte como o exercício experimental da liberdade. Encontramos na repetição de começos, na forma dispersiva, nas páginas soltas, somado à produção do vídeo e das fotografias como resultantes da pesquisa poética que nos propomos. Por fim, a pesquisa e a escritura produziram encontros com a queda e o abismo, experimentando um pensamento que possui a arte de cair, com o humor, com o testemunho e com a morte, encontrando nos movimentos de dispersão e de suspensão os caminhos percorridos pela palavra escrita, na dupla via de escritura e leitura a que ela convoca. / The dissertation is an attempt to witness the reading experience of two works by the brazilian writer Hilda Hilst, mainly two books: “Tu não te moves de ti” (1980) and “A Obscena Senhora D” (1982). Having (an) utopian launching as research method and its “not yet” category, we used Psychoanalysis, Contemporary Art and Literary Criticism as a defense of mobile and opened thought, accepting the measure of indeterminacy that pervades all creation. With them we discussed the notion of writing, reading and writing gesture as an event in process, participating in the actual construction of the research. The method is characterized by introducing the proper object of study in (….) The dissertation guidance was the search for the union of form and content, focusing on art as an experimental exercise of freedom. We find in the repetition of beginnings, in dispersible form, in loose pages, added to the video and photographs production as resultants of the poetic research that we propose. Finally, the research and writing produced meetings with the fall and the abyss, experiencing a thought that has the art of falling, with the humor, the testimony and death, discovering the paths followed by the written word in dispersion and suspension movements, in the double paths that writing and reading evoke.

A dissertação se propõe a uma tentativa de testemunhar a experiência de leitura de duas obras da escritora brasileira Hilda Hilst, em particular dois livros: “Tu não te moves de ti” (1980) e “A Obscena Senhora D” (1982). A partir de um lançamento utópico como método de pesquisa e sua categoria do ainda não, utilizamos a Psicanálise, a Arte Contemporânea e a Crítica literária como uma defesa do pensamento móvel e aberto ao devir, acolhendo a medida de indeterminação que permeia toda criação. Com elas problematizamos a noção de escritura, de leitura e de gesto escritural como acontecimento em processo, participando da própria construção da pesquisa. O método se caracterizou por instaurar o próprio objeto de pesquisa na medida mesma do pesquisar. Tivemos como norte da dissertação a busca por unir a forma e o conteúdo apostando na arte como o exercício experimental da liberdade. Encontramos na repetição de começos, na forma dispersiva, nas páginas soltas, somado à produção do vídeo e das fotografias como resultantes da pesquisa poética que nos propomos. Por fim, a pesquisa e a escritura produziram encontros com a queda e o abismo, experimentando um pensamento que possui a arte de cair, com o humor, com o testemunho e com a morte, encontrando nos movimentos de dispersão e de suspensão os caminhos percorridos pela palavra escrita, na dupla via de escritura e leitura a que ela convoca. / The dissertation is an attempt to witness the reading experience of two works by the brazilian writer Hilda Hilst, mainly two books: “Tu não te moves de ti” (1980) and “A Obscena Senhora D” (1982). Having (an) utopian launching as research method and its “not yet” category, we used Psychoanalysis, Contemporary Art and Literary Criticism as a defense of mobile and opened thought, accepting the measure of indeterminacy that pervades all creation. With them we discussed the notion of writing, reading and writing gesture as an event in process, participating in the actual construction of the research. The method is characterized by introducing the proper object of study in (….) The dissertation guidance was the search for the union of form and content, focusing on art as an experimental exercise of freedom. We find in the repetition of beginnings, in dispersible form, in loose pages, added to the video and photographs production as resultants of the poetic research that we propose. Finally, the research and writing produced meetings with the fall and the abyss, experiencing a thought that has the art of falling, with the humor, the testimony and death, discovering the paths followed by the written word in dispersion and suspension movements, in the double paths that writing and reading evoke.

A dissertação se propõe a uma tentativa de testemunhar a experiência de leitura de duas obras da escritora brasileira Hilda Hilst, em particular dois livros: “Tu não te moves de ti” (1980) e “A Obscena Senhora D” (1982). A partir de um lançamento utópico como método de pesquisa e sua categoria do ainda não, utilizamos a Psicanálise, a Arte Contemporânea e a Crítica literária como uma defesa do pensamento móvel e aberto ao devir, acolhendo a medida de indeterminação que permeia toda criação. Com elas problematizamos a noção de escritura, de leitura e de gesto escritural como acontecimento em processo, participando da própria construção da pesquisa. O método se caracterizou por instaurar o próprio objeto de pesquisa na medida mesma do pesquisar. Tivemos como norte da dissertação a busca por unir a forma e o conteúdo apostando na arte como o exercício experimental da liberdade. Encontramos na repetição de começos, na forma dispersiva, nas páginas soltas, somado à produção do vídeo e das fotografias como resultantes da pesquisa poética que nos propomos. Por fim, a pesquisa e a escritura produziram encontros com a queda e o abismo, experimentando um pensamento que possui a arte de cair, com o humor, com o testemunho e com a morte, encontrando nos movimentos de dispersão e de suspensão os caminhos percorridos pela palavra escrita, na dupla via de escritura e leitura a que ela convoca. / The dissertation is an attempt to witness the reading experience of two works by the brazilian writer Hilda Hilst, mainly two books: “Tu não te moves de ti” (1980) and “A Obscena Senhora D” (1982). Having (an) utopian launching as research method and its “not yet” category, we used Psychoanalysis, Contemporary Art and Literary Criticism as a defense of mobile and opened thought, accepting the measure of indeterminacy that pervades all creation. With them we discussed the notion of writing, reading and writing gesture as an event in process, participating in the actual construction of the research. The method is characterized by introducing the proper object of study in (….) The dissertation guidance was the search for the union of form and content, focusing on art as an experimental exercise of freedom. We find in the repetition of beginnings, in dispersible form, in loose pages, added to the video and photographs production as resultants of the poetic research that we propose. Finally, the research and writing produced meetings with the fall and the abyss, experiencing a thought that has the art of falling, with the humor, the testimony and death, discovering the paths followed by the written word in dispersion and suspension movements, in the double paths that writing and reading evoke.

Le discret et le continu sont explicitement présents dans les programmes scolaires officiels, depuis 2001, sans qu’ils ne fassent l’objet de définitions ni de théorèmes. Où se logent-ils ? Sont-ils source de difficultés pour les élèves ? Comment décrire, d’un point de vue didactique, ce type de notion ? Nos analyses s’inscrivent dans le cadrage de la théorie de l’activité adaptée à la didactique des mathématiques ; pour apprécier la réalité de l’enseignement et compte tenu du côté diffus du discret et du continu dans les mathématiques à enseigner, nous avons été amenée à analyser un spectre large de données, à l’aide d’outils provenant principalement de ce cadre théorique, et d’une méthodologie guidée par la multiplicité des aspects du discret et du continu mis en lumière par une analyse épistémo-mathématique préliminaire. Nous prenons pour support de cette étude l’enseignement de l’analyse et des probabilités au lycée général. Les documents officiels, manuels, épreuves d’examens nationaux, copies et entretiens d’élèves nous permettent de dessiner le relief des notions abordées dans ces deux thèmes ; les questionnaires, capsules vidéo sur internet et une séance en classe nous donnent un aperçu des conceptions et des pratiques de futurs enseignants ainsi que d’enseignants en exercice. Ces analyses permettent de révéler deux « mondes » qui se côtoient, voire s’interpénètrent par l’intermédiaire de notions, de vocabulaire, de techniques plus ou moins analogues, qui présentent aussi des ruptures importantes, sources de difficultés pour les élèves, qui mériteraient davantage d’explicitations dans les mathématiques enseignées. Elles soulignent aussi un changement de paradigme en cours dans l’enseignement des mathématiques, qui fait aujourd’hui une plus grande place à la modélisation et par conséquent aux jeux entre discret et continu. / The notions of discrete and continuous have been explicitly present in French secondary school curricula since 2001, while being neither defined nor the subject matter of theorems. Therefore, where can they be found ? Do students have difficulties regarding these notions? How could we describe them from a didactic perspective? This work comes within the framework of the activity theory as it has been adapted to mathematics education ; the notions of discrete and continuous are spread throughout the mathematics to be taught, leading us to analyze a large range of data, with tools that this theoretical framework provides. The methodology stems from the multiple aspects of discrete and continuous as highlighted in a preliminary epistemo-mathematic analysis. This study is based on the teaching of Calculus and Probability in French secondary school. Official documents, textbooks, national exams, student papers and interviews, enable us to describe the “relief” of the notions pertaining to both themes ; in addition, questionnaires, internet videos, a classroom session provide us with a general idea of teachers’ conceptions and practice. These analyses reveal two “worlds” which come close, sometimes interfering through more or less similar notions, vocabulary and techniques, other times with important ruptures ; those interferences are source of some students’ difficulties and could be more explicit in the teaching process. Furthermore, they underline a current change in the French mathematics education paradigm, in which modeling takes a greater part and consequently gives more room for interplay between discrete and continuous

Made available in DSpace on 2016-04-27T17:27:12Z (GMT). No. of bitstreams: 1 Francisco Antonio Marques Viana.pdf: 1904124 bytes, checksum: df2ab414fc9475e111c70c9231b2245e (MD5) Previous issue date: 2015-09-29 / Ernst Bloch‟s thought is quite broad, and it is usually analyzed in its messianic, utopian, mystical, features; or yet, due to its possible repercussion in Latin America and its hopeful point of view. This Dissertation investigates Bloch‟s philosophy as a source for the renovation of Marxism, in two moments which are interconnected to one sole idea: the Socialist revolution, enlightened by the liberation of man from Capitalism, and the building of a better life. The first moment is to be found in concrete utopia: an equalitarian, humanistic society, without the ill-consciousness of the division of classes and the egotism of profit, having man and his integration with nature as its subject. The second moment, consequence of the first, has its nucleus in the not-yet-conscious concept and it increases in density in man after he has (been) awakened with the transformation of society. Dialectically, the road to concrete utopia is to be found in the conjugation of the cold current of Marxism - the lucidity regarding reality -, with its warm current - revolutionary enthusiasm. There is, however, a starting point for Utopian philosophy, which is the Materialist Dialectics of historical man, the incompleteness of his trajectory, and the exit from obscurity wherein he lives, in search of himself, in the luminosity of the interlacing of theory and praxis. In such process, mediated by the anticipating will, one finds the need to review the ways of philosophy and psychoanalysis. Reviewing means thinking and overcoming difficulties so as to make Socialism the political regime mass-society chooses so that, faced with the imperatives of reality, man does not give up acting and dreaming, he does not, especially, relinquish the values of equality, friendship, and happiness on Earth. With its beginning in Aristotle and in the Aristotelism of the Left, in the Gothic thought of the Middle Ages, and in the philosophy of Renaissance, Bloch‟s hope concentrates in the awakening of rebellious man and in the building upon order starting from liberty, in the convergence of the superstructure with the structure, thus making it possible for one to live true history, so that the estrangement‟ of life does not become permanent repetition. If this happens, if philosophy and psychoanalysis acquire new knowledge, including the rediscovery of fore-knowledge [of the future] in Classical Philosophy, concrete utopia and the not-yet-conscious have the chance to overcome the capitalist illusion, thus generating horizons of hope for the construction of that which man has never experienced, a society wherein he is, at once, subject and object of its construction. What distinguishes Bloch from "Orthodox Marxism" is the open philosophical system, without ideologism, far from the delusive fetish of merchandise, next to the man who transforms and awakens to a better life. He dreams awake with a philosophy of a classless society in opposition to the philosophy of a class society / O pensamento de Ernst Bloch é complexo, sua obra é extensa e, em geral, tem sido analisado pelas suas feições messiânicas, utópicas, místicas ou ainda pela sua possível repercussão na América Latina e pelo ângulo da esperança. Esta tese, investiga a filosofia blochiana como fonte de renovação e extensão do marxismo, em dois momentos interligados a uma mesma ideia: a revolução socialista, iluminada pela libertação do homem do modo de produção capitalista e a construção da vida melhor. O primeiro momento encontra-se na utopia concreta: uma sociedade igualitária, humanística, sem a má consciência da divisão de classes e o egoísmo da expropriação da mais-valia, tendo como sujeito o homem e a sua integração com a natureza. O segundo momento, consequência do primeiro, tem o seu núcleo no conceito do ainda-não-consciente e se adensa no homem a partir do sonho acordado com a transformação da sociedade. Dialeticamente, o caminho para a utopia concreta encontra-se na conjugação da corrente fria do marxismo, a lucidez em realçar a realidade quanto à submissão ao capital, com a corrente quente , o entusiasmo revolucionário com o ainda-não-consciente. Há, contudo, um ponto de partida para a filosofia utópica que é o sonhar acordado com a saída da obscuridade em que vive o homem, na procura de encontrar a si mesmo, na luminosidade do entrelaçamento da teoria e da prática. Nesse processo dialético-materialista, mediado pela vontade antecipadora, encontra-se a necessidade de rever os caminhos da filosofia e da psicanálise. Rever significa pensar e transpor as dificuldades para transformar o socialismo no regime de escolha da sociedade de massas e que, diante dos imperativos do cotidiano, o homem não deixe de agir e sonhar, jamais abdique, principalmente, dos valores da igualdade, da fraternidade e da felicidade na Terra. Com seu início em Aristóteles e no chamado aristotelismo de esquerda, no pensamento gótico do medievo e na filosofia do Renascimento, a esperança em Bloch concentra-se no acordar do homem rebelde e na construção da ordem fundada na liberdade, na convergência da superestrutura com a estrutura e que, dessa forma, passe-se a viver a verdadeira história, sem que o estranhamento da vida se torne repetição permanente. Se assim ocorrer, a filosofia e a psicanálise irão adquirir novos saberes, inclusive redescobrindo ensinamentos antecipatórios do futuro na filosofia anterior a Marx. A utopia concreta e o ainda-não-consciente, nesse ambiente, terão possibilidades de superar a ilusão dos valores do capitalismo, criando horizontes de esperança para a construção daquilo que o homem jamais viveu, a sociedade em que ele será, a um só tempo, sujeito e objeto da construção. O que distingue Bloch do marxismo ortodoxo é o sistema filosófico aberto, de elucidação da essência humana, sem ideologismo, de mediação com a realidade, sem vínculos com o jogo ilusório do fetiche das mercadorias, identificado com o homem que transforma as relações entre os homens e com a natureza, despertando para uma vida melhor. Bloch sonha acordado com a filosofia da sociedade sem classes em oposição à filosofia da sociedade de classes

[pt] A tensão já e ainda não em Oscar Cullmann e suas implicações e possibilidades para a missão da Igreja caracteriza-se por um trabalho de pesquisa que se desenvolve em perspectiva de diálogo entre a Escatologia e a Missiologia. O objeto principal de análise é o paradoxo temporal clássico da teologia conhecido por já e ainda não do Reino de Deus. O trabalho parte da pergunta pela natureza temporal da esperança do povo de Deus. Ele começa na Escritura, passa pela trajetória da Igreja através dos séculos e chega até os tempos atuais. Percebe-se como a expectativa pelo cumprimento das promessas de Deus alternou-se ao longo da história. Às vezes, a orientação pendia para uma ênfase futurista e celestial. Outras vezes, ela se concentrava em questões contemporâneas e terrenas. A reflexão descobre então, em Oscar Cullmann, uma proposta significativa para resolver o problema da polarização da temporalidade escatológica. Cullmann, a partir de sua exegese do Novo Testamento, vê como o Reino de Deus e suas promessas reivindicam uma dupla aplicação temporal, um aspecto já inaugurado na pessoa e obra de Jesus Cristo, já presente entre nós, e outro ainda não consumado, o qual é esperado para o futuro, para a parusia. Nascia o insight já e ainda não. Em seguida, esta dissertação vai mostrar como a tese escatológica de Cullmann foi recebida e reverberada por outros teólogos de seu tempo. E por último, esta reflexão conduz ao subtítulo deste trabalho, o qual busca explorar como a tensão já e ainda não informa a mensagem e afeta a postura missional da Igreja. / [en] The tension already and not yet in Oscar Cullmann - possibilities and implications to the mission of the Church – is a research that proposes a dialogue between the Eschatology and the Missiology, in which the main goal is to analyze the classic paradox in theology known as the already and the not yet of the Kingdom of God. The essay starts by exploring the question about the temporal nature of the hope that God s people have nurtured. It begins in the Scripture, passes through different epochs in the record of the Church up to the state of the issue in our days, perceiving how the people s expectation for the fulfillment of God s promises has alternated throughout history. Sometimes it displayed a more futuristic and celestial emphasis. In another period, it pointed to a more present-day and worldly orientation. The research discovers then, in Oscar Cullmann, a significant proposal to solve the dilemma of any eventual polarization. Cullmann, from his exegetical work in the New Testament, see how God s Kingdom and its promises have a double timing application: an aspect already inaugurated by the person and work of Jesus Christ, already present among us, and another not yet consumed, which is still awaited in the future, in the breakthrough of the parousia. Afterwards, this dissertation will show how Cullmann s thesis was received and reverberated across the thought of various theologians. And lastly, this reflection will focus in the dissertation subtitle, which seeks to address how the tension already and not yet informs the missional message and affects the missional attitude of the Church.

We live in a world that is broken by sin, where the only permanent thing is change. The cause of man’s sin was that the koinonia relationship between man and God had been severed. After Adam and Eve feel into sin, a spiritual darkness in the history of man began. Man was unable to rebuild the communication and relationship that he had with God. God came through the calling of Abram (Abraham) to restore some of the koinonia relationship we need. In the New Testament, Jesus came and restored the way to God, but something is still missing. This koinonia relationship will only be totally fulfilled when Jesus comes again to take us home. God’s instrument to experience true koinonia is the church. The koinonia that was lost and restored in Jesus. The church of today has lost some of the koinonia that the first church experienced, by becoming program orientated. The church is at this moment in a transformation process, where it is rediscovering the importance of being a mission-minded balanced loving community that is experiencing koinonia in relationships. The small group is thé vehicle that could help the church rediscover the koinonia, which people and the world need. This will only become true when we have a broader insight of the small group ministry in a local missionary-minded community (congregation). The small groups ministry is not a tool to use. You start a small group ministry in your local congregation because this is the way you were created. To truly understand the local church and the way we were created, we need to look back. We need to look back to creation, and how God created us, and to remind us of the Triune God’s, Father, Son and Spirit’s functioning in community. Only when the church realizes again that we are created in God’s image, will we look at our mission responsibilities and not-yet-believers in a new way. Namely, God’s way. / Thesis (DD (Theology))--University of Pretoria, 2006. / Science of Religion and Missiology / unrestricted

The artist discusses the process of discovery that led to her Master of Fine Arts exhibition at Slocumb Galleries, East Tennessee State University, from March 19 to 23, 2007. Investigations in printmaking, mixed media, and symbol are highlighted. The work for the thesis show consists of nineteen, 30" hand pulled works on paper. All works are oriented vertically and floated in the frame. Of this collection, thirteen are monotypes, four are collographs, and one is a collage. Insertions include intaglio, brayer marking, encaustic wax, paper, oil paint, pen, and sumi ink. Topics included are the artist's thinking into the nature of creativity and the potential for art to speak into culture. The artist discusses some of her own process in this discovery exploring landscape, symbol, and abstraction. Included are a few contextual earlier landscapes of the artist's, some examples of discovery, and a catalogue of the final thesis show.