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The Global ETD Search service is a free service for researchers
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Our metadata is collected from universities around the world. If you manage a university/consortium/country archive and want to be added, details can be found on the NDLTD website.
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Showing 31 to 34 of 34 (0.02 seconds)Spelling suggestions: "subject:"rebirth"" "subject:"ebirth""
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An examination of the concept of reincarnation in African philosophyMajeed, Hasskei Mohammed 01 1900 (has links)
This dissertation is a philosophical examination of the concept of reincarnation from an African point of view. It does so, largely, from the cultural perspective of the Akan people of Ghana. In this work, reincarnation is distinguished from such related concepts as metempsychosis and transmigration with which it is conflated by many authors on the subject. In terms of definition, therefore, the belief that a deceased person can be reborn is advanced in this dissertation as referring to only reincarnation, but not to either metempsychosis or transmigration. Many scholars would agree that reincarnation is a pristine concept, yet it is so present in the beliefs and worldviews of several cultures today (including those of Africa). A good appreciation of the concept, it can be seen, will not be possible without some reference to the past. That is why some attempt is first made at the early stages of the dissertation to show how reincarnation was understood in the religious philosophies of ancient Egyptians, Greeks, Indians, Chinese and the Incas. Secondly, some link is then established between the past and present, especially between ancient Egyptian philosophy and those of contemporary sub-Saharan Africa. In modern African thought, the doctrine of reincarnation has not been thoroughly researched into. Even so, some of the few who have written on the subject have denied its existence in African thought. The dissertation rejects this denial, and seeks to show nonetheless that reincarnation is generally an irrational concept. In spite of its irrationality, it is acknowledged that the concept, as especially presented in African thought, raises our understanding of the constitution of a person as understood in the African culture. It is also observed that the philosophical problem of personal identity is central to the discussion of reincarnation because that which constitutes a person is presumed to be known whenever a claim of return of a survived person is made. For this reason, the dissertation also pays significant attention to the concept of personal identity in connection, especially, with the African philosophical belief in the return of persons. / Philosophy and Systematic Theology / D. Litt. et Phil. (Philosophy)
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ReturnBascom, Leilani 06 December 2022 (has links)
Return is a video-based installation which includes sound, performance, and textile elements. Leilani Bascom is the lone actor navigating the water and where the water meets the land in this personal project exploring concepts of the life cycle from birth to death and rebirth. Life's paradox of struggle and release unfolds with imagery of battling through waves to swim deep underwater, fighting a river current and then surrendering to the flow, and carving a hole in the sand to climb into and be held. Viewers are immersed in the movement and sounds of water to witness the power and meaning of our first home and what sustains us.
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Making sense of sudden personal transformation: a qualitative study on people’s beliefs about the facilitative factors and mechanisms of their abrupt and profound inner change.Ilivitsky, Susan 21 June 2011 (has links)
Sudden personal transformation (SPT) was defined as a subjectively reported,
positive, profound, and lasting personal change that follows a relatively brief and
memorable inner experience. Although such change has been described in numerous
biographies, works of fiction, and religious and scholarly texts, a consistent definition
and systematic program of research is lacking in the psychological literature. Moreover,
almost nothing is known about what causes such change from the subjective point of
view of individuals who have experienced it first hand. This study used semi-structured
interviews and thematic analysis to explore the common beliefs of three participants
about the factors that facilitated and the mechanisms that caused their SPT. Findings
reveal that all participants reported a life transition, feeling miserable, feeling exhausted,
feeling unable to resolve adverse circumstances, reaching a breaking point, and support
from others facilitated their individual SPT’s. All participants also indicated that a
formalized activity or ceremony as well as a process outside of their conscious control
(either a higher power or a deep inner wisdom) produced or caused their SPT’s.
Implications for future research and counselling practice are discussed. / Graduate
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Recherches sur le système de représentations symboliques de l’art néolithique aux textes des pyramides- Origines et formation des éléments de la religion solaire de l’Egypte antique / Research on the symbolic representations system in Egypt from Neolithic art to the pyramid texts.- Origin and formation of solar religion elements in pharaonic EgyptSweydan, Francois 28 February 2011 (has links)
Dès les premières dynasties, le pictogramme fut dans l’écriture le prolongement des représentations figuratives naturalistes, logogrammes dans les palettes funéraires décorées protodynastiques. Ce constat nous porte à les mettre en correspondance avec l’art pariétal du néolithique nubien, le prédynastique égyptien, et celui des aires culturelles périphériques. La reconsidération des pétroglyphes en tant que symboles et idéogrammes, c’est-à-dire des mythogrammes autant que des logogrammes-phonogrammes polysémiques permet de dégager un système structurel de représentations symboliques universel dans la vallée du Nil. Essentiellement funéraire, il est organisé autour d’une nouvelle lecture en relation aux mythes fondateurs de l’Œil d’Horus/solaire, s’exprime dans des rites primitifs de revivification, de renaissance, néolithiques et prédynastiques, explicités ensuite durant les premières dynasties sur des tablettes, des sceaux-cylindres votifs, et l’onction du mort avec les sept huiles canoniques et, enfin, dans les Textes des Pyramides. Contrairement à l’idée commune d’opposition des notions de Nature-Culture, il est question de les conjuguer, de réconcilier la dualité non binaire et de voir, par exemple, les fonctions héliotrope et/ou héliophore des animaux du bestiaire soudanien, avec Sokar le faucon funéraire, les garants bienveillants des métamorphoses et de renaissance du soleil/des défunts, par ailleurs, félidés, canidés, antilopes…, investis du numineux des divinités tutélaires. À la lueur d’une nouvelle lecture du mythe “osirien” primitif de métamorphose, nous reconsidérons les conceptions sur le sacrifice animal sur des bases d’anthropologie religieuse. Loin d’une maîtrise et soumission de la nature, et d’un diffusionnisme, l’interculturalité de la pensée mythique archaïque première dans la vallée nubiano-égyptienne et des régions périphériques multiethniques implique, vis-à-vis du monde naturel et des forces spirituelles numineuses, la transculturalité des conceptions solaires et le partage pluriculturel, transhistorique des croyances résurrectionnelles polycycliques. Ainsi, les pétroglyphes d’animaux, les scènes de chasse animale, les représentations de barques, de sandales, etc., sont de nature funéraire votive, apotropaïque. / Since the beginning of the first dynasties, the pictogram in writing was the extension of naturalistic figurative representations, logograms in the decorated funerary protodynastic palettes. This statement carry us to link them with the parietal art of Neolithic Nubia, the egyptian Predynastic, and peripheral cultural areas. We have reconsidered the petroglyphs as polysemic symbols and ideograms, i.e. mythograms as well polysemic logograms-phonograms, allowing us to draw up a structural system of symbolic representations, universal in the Nile valley. Basically funerary, the system is organised around a new reading in connection with the founding of the ‘Eye of Horus’/solar myths, and express itself in primitive Neolithic and Predynastic rites of revivification, rebirth, more explicit afterwards during the first dynasties on labels, votive cylinder-seals, and anointing the deads with the seven holy canonical oils, finally in the Pyramid Texts. Contrary to the common idea which opposite the Nature-Culture notions, there is some question to combine them, to reconcile the non-binary duality and to see, for example, the heliotrope functions and/or heliophore animals of the sub-Saharan bestiary, with Sokar the funerary hawk, the benevolent guarantors for the rebirth and metamorphosis of the sun/deads; otherwise felids, canids, antelopes…, invested by the numinous of the protecting divinities. In consequence of a new reading of the primitive ‘osirian’ myth of metamorphosis, we have reconsidered the conceptions about animal sacrifice on the basis of religious anthropology. Far from bringing under control and submission of nature, and diffusionnism, the intercultural (cross-cultural) of the first archaic mythic thought in the multi-ethnic nubian-egyptian valley and associated neighbouring areas involves, towards the natural world and the numinous spiritual strengths, the cross-cultural of solar conceptions and multicultural, trans-historic sharing of the polycyclic resurrectional believes. Thus, the animal petroglyphs, cynegetic scenes, boats and sandals representations, etc., are of funerary votive, apotropaic nature.
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