Thesis (Ph. D.)--University of Washington, 1987. / Vita. Bibliography: leaves [518]-526.

This essay is around C.S Lewis’s classic children’s novel The Lion, the Witch and the Wardrobe and it focuses on the metaphorical meaning of the door and what insights it provides each time it is opened. It argues that the journey into Narnia is also a psychological journey, representing spiritual awakening. It draws conclusion that through this psychological journey in Narnia, the protagonists has undergone spiritual rebirth and their psyche has been raised to new heights.

Rebirth language has traditionally been associated with the initiation rite of baptism and relegated to discussions within this limited framework. Analyses of 1 Peter—where rebirth language is particularly dominant—have focussed almost exclusively on a baptismal framework for understanding this language. However, a detailed reading of the letter does not reveal any association between rebirth and Christian rites of initiation. Whatever action, activity or idea triggered the use of this language, its role in the letter has never been adequately explored. This study employs socio-rhetorical analysis to examine the role of rebirth language within the letter of 1 Peter and within its larger cultural and textual context. Rebirth language is employed in the key opening section of the letter and, within the framework of familial language, serves as a central distinctive of the letter’s recipient-focussed argument. As part of the familial metaphor, rebirth highlights the readers’ identity as children whose πατήρ (“father”) is God. A comprehensive analysis of all other extant (first century) texts employing rebirth language, reveals that, while 1 Peter’s use of such language shares some points of contact with other expressions of rebirth, the meaning of rebirth in 1 Peter is not directly tied to any related language. More likely, 1 Peter contains cultural allusions to the developing idea of rebirth that is also shared—in different ways—with other extant materials. No other source, however, contains the same usage and implied meaning of rebirth language as 1 Peter. Instead, 1 Peter’s author, building upon the powerful father-child analogy, intends to shape his readers’ self-perceptions using this language to provide a sense of identity without encouraging extensive alienation from the larger society. 1 Peter’s use of rebirth language builds upon and intensifies the cultural familial metaphor in order to help firmly establish the recipients’ Christian identity in the midst of their associations and interactions within their social context.

Rebirth language has traditionally been associated with the initiation rite of baptism and relegated to discussions within this limited framework. Analyses of 1 Peter—where rebirth language is particularly dominant—have focussed almost exclusively on a baptismal framework for understanding this language. However, a detailed reading of the letter does not reveal any association between rebirth and Christian rites of initiation. Whatever action, activity or idea triggered the use of this language, its role in the letter has never been adequately explored. This study employs socio-rhetorical analysis to examine the role of rebirth language within the letter of 1 Peter and within its larger cultural and textual context. Rebirth language is employed in the key opening section of the letter and, within the framework of familial language, serves as a central distinctive of the letter’s recipient-focussed argument. As part of the familial metaphor, rebirth highlights the readers’ identity as children whose πατήρ (“father”) is God. A comprehensive analysis of all other extant (first century) texts employing rebirth language, reveals that, while 1 Peter’s use of such language shares some points of contact with other expressions of rebirth, the meaning of rebirth in 1 Peter is not directly tied to any related language. More likely, 1 Peter contains cultural allusions to the developing idea of rebirth that is also shared—in different ways—with other extant materials. No other source, however, contains the same usage and implied meaning of rebirth language as 1 Peter. Instead, 1 Peter’s author, building upon the powerful father-child analogy, intends to shape his readers’ self-perceptions using this language to provide a sense of identity without encouraging extensive alienation from the larger society. 1 Peter’s use of rebirth language builds upon and intensifies the cultural familial metaphor in order to help firmly establish the recipients’ Christian identity in the midst of their associations and interactions within their social context.

Thesis (Ph. D.)--University of Hawaii at Manoa, 2000. / Includes bibliographical references (leaves [277]-320). Also available on microfiche.

By shifting from a static, preservation-based approach to one that emphasizes the dynamic process of decay, architecture can be given a second life through a more human-centered perspective. This approach acknowledges the symbiotic relationship between human decay and architectural decay, and can lead to new possibilities for adaptive reuse and revitalization. Architecture and human remains have the potential for new life through the cycle of death and rebirth, so by repurposing abandoned architecture and utilizing human ashes as a sustainable resource, a cemetery can become a vibrant space that celebrates life and the natural world. This approach embraces the cyclical nature of life and the interconnectedness of all things. The cycle of life and death is an inherent part of the human experience, and the built environment is no exception. As buildings and infrastructure age and become obsolete, they are often left to decay and deteriorate. However, this process of decay can be transformed into an opportunity for new life and purpose. A proposed cemetery on the existing ruin that incorporates these principles can become a vibrant space that reflects the cyclical nature of life and provides a sustainable solution for honoring the dead. / Master of Architecture / By moving away from a static focus on preservation and embracing the natural process of decay, architecture can be rejuvenated from a human-centered perspective. This shift recognizes the close connection between human decay and the deterioration of buildings, opening up possibilities for adaptive reuse and revitalization. Both architecture and human remains hold the potential for new life through the cycle of death and rebirth. By repurposing abandoned structures and utilizing sustainable practices, such as recycling materials and embracing eco-friendly approaches, spaces can be transformed into vibrant environments that celebrate life and the natural world. This approach acknowledges the cyclical nature of life and highlights the interconnectedness of all things. The cycle of life and death is a fundamental part of the human experience, and the built environment is no exception. As buildings and infrastructure age and become obsolete, they often fall into disrepair. However, this process of decay presents an opportunity for renewal and finding new purpose. By incorporating these principles, proposals for revitalizing existing spaces can reflect the natural cycle of life while offering sustainable solutions to honor the past and shape the future. This abstract provides a broader perspective on the potential of architecture, emphasizing the transformative power of embracing decay and revitalizing spaces to create a more sustainable and interconnected built environment.

As a road map for a structural transformation of socially and ecologically self-destructive consumer societies, the paradigm of sustainability is increasingly regarded as a spent force. Yet, its exhaustion seems to coincide with the rebirth of several ideas reminiscent of earlier, more radical currents of eco-political thought: liberation from capitalism, consumerism and the logic of growth. May the exhaustion of the sustainability paradigm finally re-open the intellectual and political space for the big push beyond the established socio-economic order? Looking from the perspective of social and eco-political theory, this article argues that the new narratives (and social practices) of postcapitalism, degrowth and post-consumerism cannot plausibly be read as signalling a new eco-political departure. It suggests that beyond the exhaustion of the sustainability paradigm, we are witnessing, more than anything, the further advancement of the politics of unsustainability - and that in this politics the new narratives of hope may themselves be playing a crucial role.

This thesis will explore whether those interested in Buddhist practices such as mindfulness but who approach such practices from a broadly secular perspective can be offered reasons to take rebirth seriously as an afterlife possibility. It will begin by exploring some of the history of mindfulness and its adoption from Buddhism to show how foundational cosmological elements such as rebirth have been side-lined as part of a wider movement to bring Buddhism in line with modernist, particularly scientific, discourses. The thesis will investigate the philosophical principles behind the Buddhist multi-life perspective in order to see whether arguments could be rallied in defence of it. This will involve focussing specifically on the argument in defence of rebirth offered by Dharmakīrti and show how its premises draw from philosophical principles adopted by the earliest Buddhist philosophical systems. Dharmakīrti’s argument will be examined within the context of contemporary philosophy of consciousness where philosophers such as Evan Thompson and Galen Strawson have challenged the view that consciousness could arise from entirely unconscious factors. This challenge aligns with a key premise of Dharmakīrti’s argument for rebirth as well as Buddhist Abhidharma principles. Arguments against the emergence of consciousness from unconscious factors strengthen the case for claiming that consciousness cannot simply appear at the beginning of life and disappear at death. Whilst supporting Strawson’s arguments, the thesis will ultimately reject his claim that an individual consciousness could be constructed from, and ultimately collapse into, multiple consciousnesses. From here it will be argued that conscious experiences arise as part of an unbroken stream that can neither arise from nor collapse into rudimentary factors that are devoid of the distinctive characteristics of consciousness. The argument will conclude by suggesting that the stream of consciousness involves an inseparable capacity for retention and recall. This capacity provides the possibility for the sort of psychological continuity between lives that, within traditional Buddhist cosmology, allows an ordinary being to cultivate the extraordinary personal qualities of a Buddha.

This paper aims to investigate the basic problem of Chanting Method in the Pure Land Buddhism . To rebirth in Pure Land by practicing the method of Buddha-Chanting, it would face the question and solution of modernity. The statistics of Pure Land Buddhism acceptable to most people indicate that even there are many people practicing the method of Buddha-Chanting, but few people really rebirth in Amitabha¡¦s Pure Land. The author of this paper discusses the topic with regard to Pure Land sutras in the Da Zheng Zang and the literatures of Master Yin-Guang to view if the contemporary practicer misunderstanding the purpose of Buddha-Chanting for rebirth in Amitabha¡¦s Pure Land. And provides a more detailed interpretation of Amitabha Pure Land methodology.

Dans l’histoire des Juifs d’Europe rien n’illumine autant que le mouvement des Lumières (XVIIIe siècle), rien n’est plus troublant que la comparaison entre le sujet national et l'étranger (fin du XIXe siècle), rien n’est plus sinistre que la dévastation de ce qui semblait immuable, en vue d’un but déterminé : pureté raciale. Le nazisme triomphant (début du XXe siècle) a tout fait pour anéantir la diaspora juive. En dehors même de la destruction physique, la résolution de la question juive se présente comme démolition à la fois du patrimoine et de l’identité juifs. Ce qui change dès lors, c’est l’ensemble des rapports sociaux. Le sentiment d’insécurité devient une obsession, qui longtemps après la guerre continue à hanter les survivants. Ce que nous voyons dans Une histoire familiale de la peur, c’est l’impact qu’a l’Holocauste sur le devenir des Juifs polonais. Agata Tuszyńska (deuxième génération des survivants) a eu une période de déni et une période de révolte, puis est venu l’âge de l’acceptation, avec une volonté de restaurer des liens socioculturels entre le monde disparu et le monde contemporain. Le refus de jugement sur la fièvre antisémite, rend caduque la saisie du sens exacte de l’extermination au lendemain de la guerre. Le silence des rescapés couvre d’ombre des siècles d’existence des Juifs polonais. Il enferme les victimes dans un monde de souffrance incommunicable. Dans ces circonstances le deuil du génocide ne réussit pas. Ce qui les empêche de faire ce travail ce sont les défenses psychiques, l’incompréhension sociale et l’oubli de soi. La Shoah devient alors un jeu de confessions et de concepts imprécis, où s’introduisent le vide et le non-sens. / A period of triumphant Nazism (in the beginning of XXth century) imposed in all Europe an abrupt stop: it made everything to annihilate the Jewish Diaspora. Outside even of physical destruction, this resolution of the “Jewish issue” is present as demolition at the same time of the heritage and of the Jewish identity. A lack of apogee is cause by a long way of tolerance and a hard work of integration. What changes from then on, is all the social relationships. The feeling of insecurity becomes an obsession and continues to haunt the survivors long after the end of the War. We can see that in the example of “Rodzinna historia leku” (A family history of the fear) it is the impact which has the Holocaust on the future of Polish Jews. Agata Tuszynska, professor, journalist (the second generation of the survivors) had a period of denial and a period of revolt, then came the age of the acceptance, with a desire to restore socio-cultural links between the disappeared and the contemporary world. The refusal of judgment on a kind of anti-Semitic fever, according to the criterion of the good and the bad, makes null the seizure of the correct meaning of the extermination after the War. The silence of the survivors overshadows the centuries of existence of the Polish Jews. It locks the victims into a world of incommunicable suffering. It is thus obvious that, in these circumstances to mourn and come to terms with the genocide can’t be succeeded. What prevents them from making this work of memory, except the psychic defenses, the social incomprehension and the self-forgetfulness. Shoah becomes then a mix of confessions and concepts, where get the space and the nonsense.