No description available.

This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge. This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology. Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)

Thesis (DPhil (Philosophy))--University of Stellenbosch, 2006. / This thesis gives an historical overview of some of the issues connecting philosophy of mind and philosophy of langauge in the twentieth century, especially with regard to the relevance of both disciplines to theories of cognition. Specifically, the interrelation between the theories of Peirce,Chomsky, Derrida, and Deacon are discussed. Furthermore, an overview of twentieth century views on mind in both philosophy and the cognitive sciences is given. The argument is made that many of the apparently insurmountable issues that plague theories on mind and cognition today can be traced back to the metaphysical mould into which the philosophical questions at issue here were cast. Also, despite current resistance to the idea from many philosophical quarters, a case is made for approaching language and mind in terms of neo-Darwinist evolutionary theory.

No description available.

This thesis offers a technically informed examination of Plato's pervasive, though not innocent, use of musical theory, practice and musical concepts more generally within the ambitious ethical project outlined in many of his dialogues: fostering the ‘excellence' of the soul. Starting from Republic 3, Chapter 1 will focus specifically on music stricto sensu in order to assess Plato's interpretation of the basic ‘building blocks' of musical performances, creating a core repertoire of musical concepts that will prepare the way to analyse Plato's use of musical terms or categories in areas that, at first sight, do not appear to be immediately connected to this art, such as politics, ethics and psychology. Chapter 2 examines a selection of passages from Laws 2 concerning the concept of musical beauty and its role in ethical education, demonstrating how Plato's definition is far from being moralistic and, instead, pays close attention to the technical performative aspects of dramatic musical representations. Chapter 3 looks first at the harmonic characterisation of the two central virtues of the ideal city, sophrosyne and dikaiosyne, showing how their musical depictions are not purely metaphoric: on the contrary, Plato exploited their cultural implications to emphasise the characteristics and the functions of these virtues in the ideal constitution. The second half of Chapter 3 analyses the Platonic portrayal of musical παρανομία, studying both its educational and psychological repercussions in the dialogue and in relations to contemporary Athenian musical practices. Chapter 4 looks at how different types of music may be used to create an inner harmonic order of passions in the soul in different contexts: the musical-mimetic education outlined in the Republic, the musical enhancement of the psychological energies in the members of the Chorus of Dionysus in the Laws, and finally the role of the aulos in the Symposium.

李貴生. / 論文(哲學博士)--香港中文大學, 1999. / 參考文獻 (p. 323-341) / 中英文摘要. / Available also through the Internet via Dissertations & theses @ Chinese University of Hong Kong. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Li Guisheng. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 1999. / Can kao wen xian (p. 323-341) / Zhong Ying wen zhai yao

No description available.

This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge. This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement. In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period. In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology. Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus. / Religious Studies and Arabic / D.Lit et Phil. (Religious Studies)

Esta dissertação foi desenvolvida na Linha de História e Filosofia da Educação no Programa de Pós-Graduação em Educação, Mestrado em Educação, da Universidade de Caxias do Sul. A Faculdade de Filosofia de Caxias do Sul, criada por Decreto Curial em julho de 1959, iniciou suas atividades em 1960 e foi mantida de forma autônoma pela Mitra Diocesana local até 1967 quando foi incorporada à Associação Universidade de Caxias do Sul – UCS. Com a intenção de conhecer a história de sua criação, quem foram os articuladores, seus objetivos, como era seu funcionamento, para identificar como aconteceu sua manutenção nesse período histórico, este estudo está inserido na área da história da educação no Brasil. Como problema norteador dessa pesquisa foi feito o seguinte questionamento: de que forma, por quem e com que objetivos foi articulada a criação e manutenção da Faculdade de Filosofia de Caxias do Sul entre os anos 1960 e 1967? Partindo de documentos pesquisados em arquivos históricos e de relatos através de entrevistas, o trabalho está fundamentado na perspectiva da História Cultural. Por isso, são consideradas as relações e os sujeitos que compõem o objeto em análise, suas memórias, representações e narrativas. Entre os teóricos que amparam esta busca estão Certeau (2003; 2008), Chartier (1999; 2002), Pesavento (2008; 2012), Hunt (1992), Le Goff (1996; 1998) e Burke (2008). Após um planejamento eficaz que resultou em ações práticas concretizadas partindo de estratégias e táticas encontradas para organizar os dados, iniciei a montagem de quadros para expor os diversos elementos uma vez que neste estudo trato da instituição e não de seus cursos de forma isolada. O regimento interno traz feições tomistas no modo de ensino. Nos sete anos que se manteve autônoma a Faculdade sofreu algumas adequações de ordem legal tendo que se adaptar a novas regras, principalmente após o Regime Militar que iniciou em 1964. No período em estudo foram cinco diretores, sendo que quatro eram padres ligados à Mitra, todos nomeados pelo Bispo, e uma religiosa que foi mantida de forma interina, sem nomeação. A Faculdade teve autorização de funcionamento com quatro cursos, porém no primeiro ano apenas três iniciaram, Filosofia, História e Pedagogia. No segundo ano começou o curso de Letras Neolatinas Francês. Em 1964 iniciaram os cursos de Matemática e Letras Neolatinas Inglês. Em 1966 começou o curso de geografia, fechando a oferta de sete cursos no total, antes de ser incorporada à UCS. O reconhecimento como instituição de Ensino Superior só foi expedido em 1965, apesar da solicitação ter sido efetivada em 1963, conforme as normas vigentes no país. Apesar das regras rígidas, a Faculdade se manteve com apoio da Mitra Diocesana e colaborou para a formação de professores para o então Ensino Secundário na região serrana gaúcha. A comunidade caxiense, através de alguns segmentos, participou na Faculdade frequentando seus cursos, conferências, palestras, eventos no geral. Entre os participantes fica evidente que algumas pessoas tinham condições financeiras para frequentar uma instituição particular de Ensino Superior enquanto outros apresentavam interesse na instituição enquanto formadora de profissionais. Destaco a presença de empresários, comerciantes, trabalhadores, professores e alunos dos diversos estabelecimentos de ensino instalados em Caxias e na região além dos egressos do Seminário Nossa Senhora Aparecida, mantido pela Igreja Católica na cidade. A imprensa local acompanhava as atividades e divulgava com antecedência convidando a sociedade a participar. A demanda registrada com ofertas do Ensino Secundário fortaleceu a Faculdade que formava professores. Apesar da Reforma Educacional no Brasil acontecer em 1968, na Faculdade caxiense iniciou anos antes com um grupo de professores que já pensava um modelo de universidade a ser construído que atendesse toda a região. / Submitted by Ana Guimarães Pereira (agpereir@ucs.br) on 2015-12-15T12:28:30Z No. of bitstreams: 1 Dissertacao Maria Inês Tondello Rodrigues.pdf: 2274014 bytes, checksum: 34a314560d2d9547774cc8ca5c84dc89 (MD5) / Made available in DSpace on 2015-12-15T12:28:32Z (GMT). No. of bitstreams: 1 Dissertacao Maria Inês Tondello Rodrigues.pdf: 2274014 bytes, checksum: 34a314560d2d9547774cc8ca5c84dc89 (MD5) / This work was developed in History Line and Philosophy of Education in the Program of Graduate Studies in Education, Master of Education from the University of Caxias do Sul. The School of Caxias do Sul Philosophy, created by Decree Curial in July 1959, It began operations in 1960 and was maintained autonomously by Mitra Diocesan place until 1967 when it was incorporated into association University of Caxias do Sul - UCS. In order to know the history of its creation, who were the organizers, its objectives, as was his operation, to identify their maintenance as happened in this historical period, this study is inserted in the field of history of education in Brazil. As a guiding this research problem the following question was made: how, by whom and with what goals has articulated the creation and maintenance of the Faculty of Philosophy of Caxias do Sul between 1960 and 1967? Starting from crawled documents in historical archives and reports through interviews, the work is based on the perspective of cultural history. Therefore, relations and subjects that make up the object in question, their memories, representations and narratives are considered. Among theoretical that support this search are Certeau (2003; 2008), Chartier (1999; 2002), Pesavento (2008; 2012), Hunt (1992), Le Goff (1996; 1998) and Burke (2008). After an effective planning which resulted in practical actions implemented starting from strategies and tactics found to organize the data, I started mounting frames to expose the various elements since this study tract of the institution rather than its courses in isolation. The bylaws brings Thomistic features in the teaching mode. In the seven years that remained autonomous College suffered some adjustments to legal having to adapt to new rules, particularly after the military regime which began in 1964. During the study period were five directors, of which four were priests related to Mitra, all appointed by the bishop and a nun who was kept on an interim basis, without appointment. The Faculty had operating permit with four courses, but in the first year only three started, Philosophy, History and Pedagogy. In the second year began the course of French Neo-Latin letters. In 1964 they started the courses of Mathematics and English Neo-Latin letters. In 1966 he started the course of geography, closing the supply seven courses in total, before being incorporated into the UCS. The recognition as a higher education institution was only issued in 1965, despite the request being made effective in 1963, according to the rules prevailing in the country. Despite the strict rules, the School remained supported by Mitra Diocesan and contributed to the training of teachers for secondary education then the state's mountain region. The caxiense community through some segments, attended the Faculty attending their courses, conferences, lectures, events in general. Among the participants it is evident that some people could afford to attend a private institution of higher education while others showed interest in the institution as a training professional. Highlight the presence of businessmen, traders, workers, teachers and students of different educational establishments located in Caxias and in the region in addition to the graduates of the Seminary of Our Lady of Aparecida, maintained by the Catholic Church in the city. The local press followed the activities and disclosed in advance by inviting society to participate. Demand registered with offers of Secondary Education strengthened the School which formed teachers. Despite the Educational Reform in Brazil happened in 1968, in Caxias School started years before with a group of teachers who have thought a university model to be built that would meet throughout the region.

Esta dissertação foi desenvolvida na Linha de História e Filosofia da Educação no Programa de Pós-Graduação em Educação, Mestrado em Educação, da Universidade de Caxias do Sul. A Faculdade de Filosofia de Caxias do Sul, criada por Decreto Curial em julho de 1959, iniciou suas atividades em 1960 e foi mantida de forma autônoma pela Mitra Diocesana local até 1967 quando foi incorporada à Associação Universidade de Caxias do Sul – UCS. Com a intenção de conhecer a história de sua criação, quem foram os articuladores, seus objetivos, como era seu funcionamento, para identificar como aconteceu sua manutenção nesse período histórico, este estudo está inserido na área da história da educação no Brasil. Como problema norteador dessa pesquisa foi feito o seguinte questionamento: de que forma, por quem e com que objetivos foi articulada a criação e manutenção da Faculdade de Filosofia de Caxias do Sul entre os anos 1960 e 1967? Partindo de documentos pesquisados em arquivos históricos e de relatos através de entrevistas, o trabalho está fundamentado na perspectiva da História Cultural. Por isso, são consideradas as relações e os sujeitos que compõem o objeto em análise, suas memórias, representações e narrativas. Entre os teóricos que amparam esta busca estão Certeau (2003; 2008), Chartier (1999; 2002), Pesavento (2008; 2012), Hunt (1992), Le Goff (1996; 1998) e Burke (2008). Após um planejamento eficaz que resultou em ações práticas concretizadas partindo de estratégias e táticas encontradas para organizar os dados, iniciei a montagem de quadros para expor os diversos elementos uma vez que neste estudo trato da instituição e não de seus cursos de forma isolada. O regimento interno traz feições tomistas no modo de ensino. Nos sete anos que se manteve autônoma a Faculdade sofreu algumas adequações de ordem legal tendo que se adaptar a novas regras, principalmente após o Regime Militar que iniciou em 1964. No período em estudo foram cinco diretores, sendo que quatro eram padres ligados à Mitra, todos nomeados pelo Bispo, e uma religiosa que foi mantida de forma interina, sem nomeação. A Faculdade teve autorização de funcionamento com quatro cursos, porém no primeiro ano apenas três iniciaram, Filosofia, História e Pedagogia. No segundo ano começou o curso de Letras Neolatinas Francês. Em 1964 iniciaram os cursos de Matemática e Letras Neolatinas Inglês. Em 1966 começou o curso de geografia, fechando a oferta de sete cursos no total, antes de ser incorporada à UCS. O reconhecimento como instituição de Ensino Superior só foi expedido em 1965, apesar da solicitação ter sido efetivada em 1963, conforme as normas vigentes no país. Apesar das regras rígidas, a Faculdade se manteve com apoio da Mitra Diocesana e colaborou para a formação de professores para o então Ensino Secundário na região serrana gaúcha. A comunidade caxiense, através de alguns segmentos, participou na Faculdade frequentando seus cursos, conferências, palestras, eventos no geral. Entre os participantes fica evidente que algumas pessoas tinham condições financeiras para frequentar uma instituição particular de Ensino Superior enquanto outros apresentavam interesse na instituição enquanto formadora de profissionais. Destaco a presença de empresários, comerciantes, trabalhadores, professores e alunos dos diversos estabelecimentos de ensino instalados em Caxias e na região além dos egressos do Seminário Nossa Senhora Aparecida, mantido pela Igreja Católica na cidade. A imprensa local acompanhava as atividades e divulgava com antecedência convidando a sociedade a participar. A demanda registrada com ofertas do Ensino Secundário fortaleceu a Faculdade que formava professores. Apesar da Reforma Educacional no Brasil acontecer em 1968, na Faculdade caxiense iniciou anos antes com um grupo de professores que já pensava um modelo de universidade a ser construído que atendesse toda a região. / This work was developed in History Line and Philosophy of Education in the Program of Graduate Studies in Education, Master of Education from the University of Caxias do Sul. The School of Caxias do Sul Philosophy, created by Decree Curial in July 1959, It began operations in 1960 and was maintained autonomously by Mitra Diocesan place until 1967 when it was incorporated into association University of Caxias do Sul - UCS. In order to know the history of its creation, who were the organizers, its objectives, as was his operation, to identify their maintenance as happened in this historical period, this study is inserted in the field of history of education in Brazil. As a guiding this research problem the following question was made: how, by whom and with what goals has articulated the creation and maintenance of the Faculty of Philosophy of Caxias do Sul between 1960 and 1967? Starting from crawled documents in historical archives and reports through interviews, the work is based on the perspective of cultural history. Therefore, relations and subjects that make up the object in question, their memories, representations and narratives are considered. Among theoretical that support this search are Certeau (2003; 2008), Chartier (1999; 2002), Pesavento (2008; 2012), Hunt (1992), Le Goff (1996; 1998) and Burke (2008). After an effective planning which resulted in practical actions implemented starting from strategies and tactics found to organize the data, I started mounting frames to expose the various elements since this study tract of the institution rather than its courses in isolation. The bylaws brings Thomistic features in the teaching mode. In the seven years that remained autonomous College suffered some adjustments to legal having to adapt to new rules, particularly after the military regime which began in 1964. During the study period were five directors, of which four were priests related to Mitra, all appointed by the bishop and a nun who was kept on an interim basis, without appointment. The Faculty had operating permit with four courses, but in the first year only three started, Philosophy, History and Pedagogy. In the second year began the course of French Neo-Latin letters. In 1964 they started the courses of Mathematics and English Neo-Latin letters. In 1966 he started the course of geography, closing the supply seven courses in total, before being incorporated into the UCS. The recognition as a higher education institution was only issued in 1965, despite the request being made effective in 1963, according to the rules prevailing in the country. Despite the strict rules, the School remained supported by Mitra Diocesan and contributed to the training of teachers for secondary education then the state's mountain region. The caxiense community through some segments, attended the Faculty attending their courses, conferences, lectures, events in general. Among the participants it is evident that some people could afford to attend a private institution of higher education while others showed interest in the institution as a training professional. Highlight the presence of businessmen, traders, workers, teachers and students of different educational establishments located in Caxias and in the region in addition to the graduates of the Seminary of Our Lady of Aparecida, maintained by the Catholic Church in the city. The local press followed the activities and disclosed in advance by inviting society to participate. Demand registered with offers of Secondary Education strengthened the School which formed teachers. Despite the Educational Reform in Brazil happened in 1968, in Caxias School started years before with a group of teachers who have thought a university model to be built that would meet throughout the region.