Mipam ('ju mi pham rgya mtsho, 1846-1912), an architect of the Nyingma (rnying ma) tradition of Tibet in the late nineteenth and early twentieth centuries, articulates two distinct models of the two truths that are respectively reflected in Madhyamaka and Yogācāra Buddhist traditions. The way he positions these two models sheds light on how levels of description are at play in his integration of these traditions. Mipam positions one kind of two-truth model as the product of an ontological analysis while another model can be seen as resulting from a phenomenological reduction. He accommodates both models into his systematic interpretation, and for him, each one has an important role to play in coming to understand the nature of the Buddhist truths of emptiness and Buddha-nature. Since each model reflects a different style of analysis, or a different perspective on truth, his presentation reveals how neither model alone has the last word on the nature of what is and how it is experienced. This paper analyzes the means by which he lays out these two models of the two truths, and explores the implications of their integration in his philosophical works. A primary concern for Mipam, and a factor that guides his attempt to integrate these two approaches to truth, is his aim to both induce authentic experience and true knowledge on the one hand, and represent reality and the experience of it on the other. These competing and complimentary objectives are a central focus around which both styles of critical reflection, and both models of the two truths, revolve.

This thesis demonstrates that “Pleasure and Necessity”, a section of Hegel’s Phenomenology of Spirit, both should and can be re-written, bringing the female reader out of the margins and into the texts of Hegel’s Absolute system. First, I demonstrate that the Phenomenology is a Bildungsroman that is both important for the reader’s philosophical education and Hegelian science itself. I provide an interpretation of “Pleasure and Necessity”, demonstrate that this section alienates the female reader, and discuss why Antigone is not a solution to this problem. Rather, I conclude that this stage should be re-written. Furthermore, I argue that “Pleasure and Necessity” can be re- written because the Phenomenology already contains the outline of its own re-writing insofar as it corresponds to the Logic. Finally, I re-write “Pleasure and Necessity” as “Impulse and Ought”, using new figures to re-stage the logical operation that occurs in the original text.

Global research on psychosocial factors related to food allergies and youth have increased significantly over the last decade. A plethora of countries provide literature indicating adolescents with food allergies experience social isolation, depression, anxiety, and fear. Most of the literature however favors parental perspectives with limited studies exploring adolescent subjective perspectives. The purpose of this hermeneutic phenomenological study was to explore the lived experiences of adolescents living with food allergies; the goal was to bring awareness to the ascribed meaning of food allergies from the perspective of adolescents and the impact of living with food allergies from day-to-day. Watson’s caring science and Erikson’s psychosocial theory were guiding frameworks for the study with story theory used to guide individual semi-structured interviews (n=14) (11-14 years). Analysis of data entailed various steps congruent with Interpretive Phenomenological Analysis. Four superordinate themes emerged from the data: (1) Living with Restraints: A Way of Life, (2) Managing Exposure, (3) Experiencing Stigma, and (4) Experiencing Lack of Knowledge. Results indicated adolescents living with food allergies have unique experiences that contribute to psychosocial upheavals and that traditional biological management may be too simplistic for promoting whole adolescent well-being and healthy development. Study findings may contribute to evidence-based interventions that nurture care for the whole adolescent. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2020. / FAU Electronic Theses and Dissertations Collection

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Pornography is becoming more and more accessible to society and the pornography industry brings in billions of dollars each year. Research is now starting to focus on the effects of pornography use within the marital context. The effects on the spouse of the pornography user are beginning to show that pornography use can be damaging to marriages, how one views one's partner and how one views oneself. Within the LDS Church, pornography has been considered a violation of their beliefs about chastity and moral cleanliness. With the rise of the use of pornography within the membership of the LDS Church, it is important for the ecclesiastical leadership of the Church and clinicians alike to understand the experiences of LDS spouses of pornography users. One LDS woman, married 18 years, white, participated in a 60 minute interview. Using a qualitative method and phenomenological lens, this study explores what is like for a married woman in the LDS Church to find out that her husband is viewing pornography, and being in direct violation of the Church's stance on sexual cleanliness. Themes found include emotional/psychological processes, spiritual processes and trying to make sense of these two processes in tandem. Aspects of the LDS Church that were not helpful were identified as well as aspects of the LDS Church that were helpful are outlined. Advice for Church leaders (local and general) was provided and advice for clinicians that may work with couples that find themselves in this situation is described. / Master of Science

Thesis advisor: Peter Kreeft / This dissertation is a Thomistic personalist account of the human family. It seeks to shed light on the nature of the family by way of a metaphysical and phenomenological analysis. Or better, I hope to contribute to a conscious awareness of the presence of the family. Such a project is necessary because personalists have said much about the individual person but less about the person-in-the-family. Moreover, Thomistic personalism will benefit from a synthesis of late 20th and early 21st century insights regarding philosophical anthropology; such a synthesis I offer here. I pose the philosophical question thus: what is the nature of the family? And the central claim of the dissertation: the family is beautiful. Now, there is a distinction between ontological and aesthetic beauty. Ontological beauty belongs to beings as such. It is the kind of beauty that is contained in the classical meaning of the term cosmos—"the beauty resulting from order.” For its part, aesthetic beauty deals with the artifacts of man. It is a derivative kind of beauty. So, my dissertation will be an examination of the family as ontologically beautiful, or said differently, the family as a microcosm. Such a claim contends with two prominent, contemporary philosophies of the family. First, feminist philosophy following Foucault imagines the family as an artificial structure of sexual oppression. For these, the family is not a microcosm, but is instead a prison—artificial and controlling. Second, reforming philosophers such as Henry Rosemont Jr., reject any metaphysical account of the family and argue that the value of the family is strictly utilitarian in nature—it is a community of merely cooperating human beings towards the end of the greatest, communal happiness. To respond to these objections, I draw on the 20th century Catholic personalists to articulate a portrait of the family as beautiful according to the three Thomistic attributes of the beautiful: integritas, consonantia, and claritas. The dissertation unfolds in this way. After examining the objections, in Thomistic fashion I provide a sed contra by considering three world wisdom authorities on the question. I show that the Islamic Quran, the Bhagavad Gita and the philosophy of Confucius all take the family to be of cosmic import and beautiful. I next lay Thomistic personalist foundations for a study of the family. This includes the anthropology of Karol Wojtyla and the metaphysics of W. Norris Clarke. Wojtyla describes the human person as a rational being, free and related to the eternal. Clarke explains that the person is a substance-in-relation and proposes system as a category of being to account for the unity of relating substances. With these key notions in hand, I turn to St. Thomas’s cosmology to articulate the attributes of the cosmos that will in turn describe any microcosm; specifically: esse, diversity, metaphysical inequality, and teleology. Following the articulation of foundational notions in Thomistic personalism, I begin the examination of the family according to the attributes of beauty. Under integritas, I consider the person-in-the-family beginning with Clarke’s metaphysical account of the person as ontologically relational. Next, I turn to Dietrich Von Hildebrand to provide an account of the role of the heart in human persons, given the heart’s crucial role in the experience of relationships in the family. Finally, I consider three Thomistic positions on the gender of persons: each attributing gender to either matter, form, or esse respectively. In the final move, I argue that a home is crucial to the integrity of the family too. Consonantia has to do with harmony and therefore I attempt a phenomenology of the familial relationships, arguing that each person of the family has a vocation to contribute to family unity. Drawing on Marcel’s study of fatherhood, I propose an existential order in the family wherein the father is found at some existential distance from the family. This distance is a condition that calls a father to provide a unity of direction for the family—to lead. To explain this leadership, I consider the Aristotelian distinction between a king and a tyrant to say that the father’s vocation is kingly: to order the family to virtue through giving himself. For her part, the mother is at the existential center of the family. She actualizes the unity of the family with her ineinanderblick (loving gaze). To understand this, I turn to Dietrich Von Hildebrand’s phenomenology of love as a value response. Finally, I consider the relationship of children as those who receive love in the family and so complete the perfection of being as both acting and receiving according to Clarke’s notion of receiving as an ontological perfection. Moreover, I consider Marcel’s insight that children are both incarnations of the parent’s love and also a judgement. In my final move, I take up the claritas of the family. I account for the intelligible unity of the family as a metaphysical system characterized by the central qualities of freedom and virtue. Regarding freedom, I examine Marcel’s notion of founding a family as a free act. With respect to virtue, I consider the traditional notion of the family as a school of virtue, not only for the children but for the parents. Finally, I propose that the family has a sacred character because, of all the unities or systems in the cosmos, the family most clearly reflects the splendor of God. / Thesis (PhD) — Boston College, 2023. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Philosophy.

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