A presente pesquisa tem como objetivo desenvolver um estudo acerca da noção aristotélica de constituição orgânica, no qual procurarei propor um exame da filosofia da natureza de Aristóteles referente ao aspecto, atribuído ao organismo, de ser substância natural no seu mais elevado grau, estabelecendo uma análise comparativa entre os compostos elementares, os compostos homogêneos inanimados e os compostos orgânicos. Para tanto, pretendo, primeiramente, promover uma análise a respeito do caráter substancial dos organismos vivos. Em seguida, delimitar uma investigação em torno dos tipos de composições naturais, levando em conta a maneira pela qual a necessidade natural estaria envolvida no processo constitutivo de tais composições. E, por fim, oferecer uma interpretação relativa ao capítulo 12 do livro IV dos Meteorológicos, a qual tem por base discernir a natureza formal associada, por um lado, às propriedades características dos corpos homogêneos em geral, considerados em si e por si mesmos, e, por outro, às propriedades características da constituição orgânica, de modo a precisar as diferenças entre elas. Penso que, com este estudo, também será possível compreender de um modo claro o motivo pelo qual, nesta concepção de natureza, toma-se o organismo vivo como o paradigma de substâncias (ousiai) naturais. / This research aims to develop a study on the aristotelian notion of organic constitution, which seek to propose an examination of the natural philosophy of Aristotle concerning the aspect, assigned to the body, to be natural substance in its highest degree, establishing an analysis comparative between elementary compounds, inanimate homoeomerous compounds and organic compounds. Therefore, I intend, first, to promote an analysis regarding the substantial nature of living organisms. Then delimit an investigation around the kinds of natural compositions, taking into account the way in which natural necessity would be involved in the constitutive process of such compositions. And finally, offer an interpretation relating to Chapter 12 of De Caelo IV, which relies on discerning the formal nature associated, on the one hand, the characteristic properties of homoeomerous bodies generally considered in themselves and for themselves, and, on the other hand, the characteristic properties of the organic constitution in order to clarify the differences between then. I think that, with this study, also will be possible understand in a clearly way the reason, in this conception of nature, it takes the living organism as the paradigm of natural substances (ousiai).

A presente pesquisa tem como objetivo desenvolver um estudo acerca da noção aristotélica de constituição orgânica, no qual procurarei propor um exame da filosofia da natureza de Aristóteles referente ao aspecto, atribuído ao organismo, de ser substância natural no seu mais elevado grau, estabelecendo uma análise comparativa entre os compostos elementares, os compostos homogêneos inanimados e os compostos orgânicos. Para tanto, pretendo, primeiramente, promover uma análise a respeito do caráter substancial dos organismos vivos. Em seguida, delimitar uma investigação em torno dos tipos de composições naturais, levando em conta a maneira pela qual a necessidade natural estaria envolvida no processo constitutivo de tais composições. E, por fim, oferecer uma interpretação relativa ao capítulo 12 do livro IV dos Meteorológicos, a qual tem por base discernir a natureza formal associada, por um lado, às propriedades características dos corpos homogêneos em geral, considerados em si e por si mesmos, e, por outro, às propriedades características da constituição orgânica, de modo a precisar as diferenças entre elas. Penso que, com este estudo, também será possível compreender de um modo claro o motivo pelo qual, nesta concepção de natureza, toma-se o organismo vivo como o paradigma de substâncias (ousiai) naturais. / This research aims to develop a study on the aristotelian notion of organic constitution, which seek to propose an examination of the natural philosophy of Aristotle concerning the aspect, assigned to the body, to be natural substance in its highest degree, establishing an analysis comparative between elementary compounds, inanimate homoeomerous compounds and organic compounds. Therefore, I intend, first, to promote an analysis regarding the substantial nature of living organisms. Then delimit an investigation around the kinds of natural compositions, taking into account the way in which natural necessity would be involved in the constitutive process of such compositions. And finally, offer an interpretation relating to Chapter 12 of De Caelo IV, which relies on discerning the formal nature associated, on the one hand, the characteristic properties of homoeomerous bodies generally considered in themselves and for themselves, and, on the other hand, the characteristic properties of the organic constitution in order to clarify the differences between then. I think that, with this study, also will be possible understand in a clearly way the reason, in this conception of nature, it takes the living organism as the paradigm of natural substances (ousiai).

Multidisciplinary contemporary discourse involving science, philosophy and theology has explored themes of creation and human identity. Contemporary critiques of anthropocentricism stem from such discourse. The understanding of human beings as ‘spirited bodies’ rather than embodied spirits, arises from a non-reductionist physicalist standpoint. This is the point of departure for this thesis. The study attempts to explore the understanding of human beings as ‘spirited bodies’ from a non-reductionist physicalist view and as a metaphor for ‘fresh’ perspectives and insights that could potentially inform and/or shape a theologically grounded earth-keeping ethos on a different premise from the traditional dualistic hierarchical viewpoint. Methodologically, this study attempts to reflect a unitary approach to knowledge. The study views the subject through three prisms. Firstly it takes a retrospective look to account for perspectives that have shaped hierarchical views of creation based on a dualistic principle that in turn have shaped the human power-dominion relationship with the rest of creation that is deemed to have led to the devastating eco-crisis the world faces today. Secondly, it considers a non-reductionist physicalist viewpoint that has challenged dualistic anthropological views of being in favour of the conception of human beings as ‘spirited bodies’ and which places human beings in a continuum with the rest creation. Thirdly, it picks up on Moltmann’s Trinitarian and pneumatological views of creation which orient the theological framework anchored on the community and communion within the triune relationship. Human solidarity with the rest of creation is then posited as the nexus that converges the strands of these different perspectives. The juxtaposition of the Genesis 1 creation story with Zambian cosmogony constitutes ‘case studies’ that illustrate how the fresh perspectives on creation and human identity open up an ‘interpretive space’ that could locate human beings in a continuum with the rest of creation and offer insight for an alternative earth-keeping ethos. Human solidarity with the rest of creation thus critiques traditional western dualistic and hierarchical conceptions of creation on one hand, and serves as an orienting concept for the ‘fresh’ earth-keeping ethos this study proposes on the other. / Dissertation (MA Theol)--University of Pretoria, 2013. / gm2014 / Dogmatics and Christian Ethics / unrestricted

No abstract available / Biblical and Ancient studies / M. Th. (New Testament)

No abstract available / Biblical and Ancient studies / M. Th. (New Testament)

A partir d’une lecture exégétique et philosophique de l’évangile et de textes qui ont pu l’influencer, notre dissertation vise à démontrer que, selon Jean, l’Esprit est la puissance qui permet au Christ de s’étendre dans l’espace et le temps par l’intermédiaire de l’écrit et du rite. D’un point de vue synchronique, en effet, tout se passe comme si l’Esprit (PNEUMA) actualisait l’œuvre du Christ pour ceux qui ne l’ont pas connu, d’une part à travers une initiation textuelle, celle de l’évangile lui-même, d’autre part à travers une initiation sacramentelle que le texte laisse entrevoir. D’un point de vue diachronique, notre recherche conclut que la pneumatologie du quatrième évangile emprunte librement à la cosmologie de Philon d’Alexandrie, à la théologie sacramentelle de Paul, voire aux réflexions sur l’inspiration menées dans d’autres pièces du corpus johannique. En ce qui concerne la pneumatologie de l’évangile, nous défendons donc la thèse de la cohérence, qui tient à un référent culturel commun, le moyen platonisme, et à un processus de réinterprétation des parties plus anciennes du texte dans les plus récentes. / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished