It is widely known that at least three of the major world religions—Christianity, Islam, and (more controversially) Judaism—embrace the theory of bodily resurrection, or an event in which a person or people are brought back to embodied life after death. But is this theory compatible with materialism, or the philosophical doctrine that nothing exists except matter and its movements and modifications? In other words, if my “self” is identical with and nothing more than my body, could my unique and particular “self” come to exist again on Earth after my death? This thesis examines theories of compatibility from ancient times to the present day.

<p>The New Testament contains two important and potentially conflicting understandings of resurrection. One integrates resurrection into salvation, suggesting that it is restricted to the righteous; this view is found most prominently in the Pauline epistles. The other understands resurrection as a prerequisite for eschatological judgment and therefore explicitly extends it to all; this view is found most prominently in the book of Revelation. In the former, moral transformation is part of the process that results in resurrection; in the latter, moral transformation only affects what comes after resurrection, not the event of resurrection itself. The New Testament itself provides no account of how to hold together these understandings of resurrection and moral transformation.</p><p>This dissertation is an investigation of the ways in which second- and third-century Christian authors creatively struggled to bring together these two understandings. I select key authors who are not only important in the history of early Christian discussions of resurrection but who also make extensive use of the Pauline epistles. For each author, I investigate not only how they develop or resist the Pauline connection between resurrection and moral transformation but also how they relate that connection to the doctrine of the resurrection of all to face judgment found in Revelation (if they do at all).</p><p>The results are remarkably diverse. Irenaeus develops the Pauline connection between resurrection and moral transformation through the Spirit of God but fails to account for the resurrection of those who do not receive that Spirit in this life (although affirming that resurrection nonetheless). Tertullian begins from the model that takes resurrection to be fundamentally a prerequisite for judgment and struggles to account for Paul's connections between resurrection and salvation. Two Valentinian texts, the Treatise on the Resurrection and the Gospel of Philip, adopt the Pauline model to the exclusion of the resurrection of the wicked. Origen connects resurrection to moral transformation in yet another way, making it an event that pedagogically reflects the moral transformation of all rational creatures--whether for the better or worse. For Methodius of Olympus, the resurrection of the body produces the moral transformation that is the eradication of the entrenched inclination to sin, but the moral transformation in this life that is the resistance of the promptings of that entrenched inclination produces reward after the resurrection. In each case, strategies for holding together the two views found in the New Testament reveal the fundamental theological commitments underlying the author's overall understanding of resurrection.</p> / Dissertation

La compréhension des processus microévolutifs ayant lieu dans la nature nécessite la quantification des principales forces sélectives s'exerçant sur les populations sauvages. Ces 10 dernières années, les études à long terme et l'écologie de la résurrection (qui fait revivre des stades en dormance) ont été les principales approches pour étudier l'évolution des traits d'histoire de vie sur plusieurs générations dans les populations sauvages. Mon travail consiste à comprendre comment des facteurs écologies simples (p. ex. la température) et des interactions interspécifiques ou intraspécifiques plus complexes (p. ex. les interactions antagonistes hôte-parasite ou mâle-femelle) façonnent le processus évolutif des populations sauvages. Dans cette optique, j'ai utilisé l'Artémia comme un organisme modèle, en combinant des études sur le terrain et en laboratoire. Premièrement, j'ai étudié l'évolution de la niche thermique avec une approche d'écologie de la résurrection, en utilisant une série temporelle d'œufs de dormance d'une population d' introduite à partir de marais salants de régions tempérées dans des marais salants tropicaux dans les années 80. Cette étude montre que la survie aux températures élevées (caractéristiques du nouvel environnement) a augmenté linéairement au cours du temps à partir de l'introduction, suggérant un taux d'adaptation constant sur plus de 100 générations. Deuxièmement, j'ai utilisé une approche similaire pour étudier l'adaptation entre males et femelles dans une autre population d'Artémia. Cette étude suggère que les conflits sexuels provoquent une dynamique de coévolution fluctuante dans la nature sur une échelle d'environ 100 générations. Troisièmement, j'ai étudié les impacts respectifs de différents parasites (une espèce de cestode et deux espèces de microsporidie) sur la compétition entre une espèce d'hôte autochtone asexuée et une espèce d'hôte invasive sexuée. Chacun des trois parasites étaient soit spécialiste d'une espèce ou de certains génotypes d'hôte. De plus, l'espèce de cestode dont l'effet castrateur chez l'hôte est bien connu infectait uniquement l'espèce autochtone, suggérant que ce parasite joue un rôle majeur dans la compétition entre les espèces d'hôte autochtones et invasives. Par ailleurs, les trois espèces de parasite semblaient manipuler le comportement d'agrégation de leur hôte, très probablement pour augmenter leur transmission à de nouveaux hôtes. Enfin, j'ai réalisé des études de génétiques des populations d'espèces asexuées diploïdes et polyploïdes d'Artemia et d'espèces sexuées asiatiques proches. Les espèces asexuées diploïdes produisent des mâles rares et il semblerait que ceux-ci permettent une faible fréquence de reproduction sexuée. De plus, l'hybridation d'espèces d'Artémia éloignée phylogénétiquement a donné naissance à au moins trois lignées polyploïdes indépendantes. / Getting a comprehensive understanding of microevolution in natural populations requires proper quantification of the important selective forces exerted on these populations. Over the last decade, long-term studies and resurrection-ecology (revival of resting stages) have been the main approaches to study life history trait evolution over many generations in the wild. My work aims at understanding how simple ecological factors (e.g. temperature) and complex interactions between and within species (host-parasite and male-females antagonistic interactions) shape evolutionary processes in natural populations. To this end, I used the brine shrimp Artemia as a model system and combined laboratory and field studies. First, I investigated thermal niche evolution with a resurrection ecology approach, using dormant-egg time series from an Artemia population introduced from temperate to tropical salterns in the mid-80's. This experiment shows that survival at the high temperatures typical of the new environment increased linearly through time after the introduction, suggesting a sustained rate of adaptation over more than 100 generations. Second, I used the same approach to study adaptation between sexes in another Artemia population. I found that sexual conflicts result in fluctuating male-female coevolutionary dynamics in natura, over a time scale of ~100 generations. Third, I studied the relative role of one cestode and two microsporidian parasites in mediating the competition between a native asexual host and an invasive bisexual host. I found that all three parasites were either host- or genotype-specific and that the castrating cestode parasite specifically infected the native species, suggesting that this parasite actually played a major role in the competition between native and invasive hosts. Interestingly, all three parasites manipulated the swarming behavior of their host, most likely to increase their transmission. Fourth, I performed population genetic studies of diploid and polyploid Artemia parthenogenetica and their Asian bisexual close relatives. Diploid asexual Artemia produce rare males and I found indication that these males allow some rare sex in this otherwise parthenogenetic species. In addition, hybridization between divergent Artemia species has led to the origin of at least three independent polyploid lineages.

Annotation: This thesis is an attempt for a religous interpretation of Dostoeyevsky's novel Crime and Punishment. The thesis attempts to interpret the novel from the perspective of redemption and atonement. It is not our aim to focus on seperate aspects of the novel. Rather, we wish to provide a complete interpretation of the novel through the religious theme of redemption. By means of Bachtin's method of 'grotesque realism' we observe the development of religous themes in the novel from the perspective of their carnivalisation. We observe the development of the resurrection theme in the novel and find this theme supported by various forms of symbolism of life and death in the novel. This thesis considers Lazarus's story in John 11 as central to the meaning of the novel and focuses on literary elaboration of this evangelical text within the novel.

Made available in DSpace on 2016-07-27T13:46:24Z (GMT). No. of bitstreams: 1 ELENO MARQUES DE ARAUJO.pdf: 1832723 bytes, checksum: 2c3c94d477394a89a892542c8818f867 (MD5) Previous issue date: 2012-12-20 / Optamos por uma datação de Hebreus no final da década de 60, esta opção contextualiza-o no período do Império Romano. A autoria, o local de composição e os destinatários do texto são questões abertas, pois a exegese ainda não chegou a um resultado consensual sobre isso. Hebreus encontrou resistências para ser aceito no cânon sagrado; sua inclusão no cânon só ocorreu definitivamente no quarto século da Era Cristã. Entretanto, esse escrito é considerado um dos melhores textos do NT, por se tratar de uma linguagem muito refinada e com um perfeito domínio do grego. Na perícope de Hb 4,14-16 o autor afirma que temos um sumo sacerdote que penetrou os céus, Jesus o filho de Deus . Essa afirmação constitui objeto da profissão de fé, pois o autor exorta aos(as) destinatários(as) a perseverarem nessa profissão de fé. Nossa tese consiste em afirmar que, nessa exortação feita pelo autor, está implícito, de forma a priori, o pressuposto da ressurreição de Jesus, pois ele só pôde penetrar os céus , uma vez que fora ressuscitado pelo Pai. Dessa maneira, ele foi entronizado à direita de Deus, onde exerce seu ministério sumosacerdotal no santuário celestial em favor de seus irmãos e irmãs, ou seja, de todos(as) que dele se aproximam buscando graça e socorro.

[pt] Tendo em vista os reducionismos de cunho antropológico vividos na espiritualidade e na práxis dos cristãos na atual Igreja latino-americana, que tem como pressuposto uma cristologia que não une adequadamente o Cristo da fé com o Jesus da história, o crucificado com o ressuscitado, o presente trabalho tem o objetivo de investigar a relação entre cristologia e a antropologia no pensamento teológico de Wolfhart Pannenberg. A ênfase de nossa pesquisa consiste em refletir sobre os conteúdos de sua cristologia com o intuito de averiguar se eles nos possibilitariam uma articulação apropriada entre cristologia do alto e do baixo, propiciando a superação dos dualismos antropológicos vividos em nossa realidade eclesial. A reflexão cristológica pannenberguiana parte de baixo, mas tem como pressuposto a cristologia do alto, tornando possível uma cristologia articuladora entre a humanidade e a divindade de Jesus Cristo, entre o crucificado e o ressuscitado, oferecendo assim uma antropologia que integra as múltiplas dimensões do ser humano. Segundo Pannenberg, a cristologia tem uma compreensão prévia do homem e de Deus; contudo, essa compreensão é superada na medida em que, em última instância, falar de Deus e do homem significa falar de Jesus Cristo. Mediante sua vida, morte e ressurreição, Jesus nos revelou sua humanidade e divindade. Desse modo, pode-se afirmar que a humanidade e a divindade de Jesus são os fundamentos da antropologia cristã e que, entre cristologia e antropologia, existe uma profunda interação que estabelece entre ambas uma circularidade hermenêutica. / [en] Considering the reductionisms with anthropologic trait experienced in the Christian spirituality and praxis in the present-day Latin American Church - that has, as a presupposition, a christology which will not adequately unite the Christ of faith and the Jesus of history, the crucified and the resurrected one - the present work intends to inquire into the relation between christology and anthropology in the Pannenbergian theological thinking. Our research lays special emphasis on the reflection about the contents of his Christology with the intent of determining whether it is possible to suitably connect Christology from above and Christology from below, and therefore overcome the anthropological dualisms experienced in our ecclesiastic reality. Pannenbergs Christological reflection rises from below, but takes the Christology from above as a presupposition, thereby allowing of a Christology that combines the humanity and divinity of Jesus, the crucified and the resurrected one, and providing an anthropology that integrates the multiple dimensions of human beings. According to Pannenberg, Christology has a previous understanding of the human being and of God. But that understanding is ultimately overcome because speaking about God and man means to speak about Jesus Christ. Through his life, death and resurrection, Jesus revealed his humanity and divinity. Therefore, one could assert that Jesus humanness and divinity are the grounds of the Christian anthropology and that between Christology and Anthropology there is a deep interaction that establishes a hermeneutic circularity among them.

Cette thèse porte sur l’étude de la notion du corps dans la philosophie arabe. Le corps a toujours été oublié en dépit de l’âme. Malgré le fait que les penseurs ont toujours été intéressés par l’étude de l’âme, le corps a toujours été présent. Ce travail de recherche montre l’importance du corps dans la falsafa et les problèmes qui y sont reliés. Ces problèmes soulignent les divergences entre la philosophie et l’islam. Le corps souligne deux problèmes majeurs, le premier en relation avec la psychologie et le second en relation avec l’eschatologie. C’est pourquoi notre travail de recherche est divisé en deux grandes parties : dans la première partie nous étudions la définition de l’âme et sa relation avec le corps pour enfin définir le corps, alors que dans la deuxième partie nous étudions la question de la résurrection des corps dans l’au-delà. Nous soutenons que le corps est un des problèmes majeurs entre la philosophie et la religion. C’est la source de plusieurs autres points de divergences. Pour le faire nous étudions les textes fondateurs de la falsafa spécialement ceux de Fārābī, Ibn Sīnā, Al-Ghazālī et Mullā Sadrā tout en les comparant aux textes coraniques. La conclusion que nous défendons c’est que c’est impossible de parler d’une philosophie arabe du corps sans une nouvelle compréhension de la religion et une nouvelle interprétation des textes sacrés islamiques. / This paper studies the notion of the body in the Arabic philosophy. The body was always forgotten. Despite the fact that most of the scholars were always more interested in the study of the soul, the body is always present. This research shows the importance of the body in the falsafa and the problems related to it that shows the abyss between philosophy and Islam. The body emphasizes two major problems, the first related to psychology and the second related to eschatology. That is why our research is divided into two major subjects: in the first one we study the definition of the soul and its relationship to the body to be able to find a definition to the body, and in the second one we study the question of the bodily resurrection in the afterlife. Our main claim is that the body is one of the major problem between philosophy and religion. It is the source of many other points of divergence. In order to do so, we study the writing of the falasifa especially Fārābī, Ibn Sīnā, Al-Ghazālī and Mullā Sadrā and compare then to Islamic sacred texts. The conclusion that we try to support is that it is not possible to talk about an Arabic philosophy of the body unless a new understanding of Islamic religion and the Islamic sacred texts is accepted.

This thesis argues that the rhetoric of perception opens and closes the Gospel of Luke and its sequel, the Acts of the Apostles, and occurs throughout both narratives as a central plot device. The epistemological theme created by this involves how characters understand the major events of the narrative, especially what seems to be a central element: Jesus’ identity as the Messiah and the scriptural necessity of his suffering and resurrection. The suspense created by the rhetoric of perception allows the author to both communicate key tenets of his theology, as well as offer the audience a model for accomplishing the purpose of his writing, to ‘recognise the certainty’ of his story (Luke 1:1–4). In the Gospel of Luke, suspense is created by the juxtaposition of divine revelation to the disciples and the divine concealment that produces their misunderstanding. This conflict reaches its resolution in the Gospel’s final scenes, in which Jesus opens the mind of the disciples to understand the Scriptures, enabling them to understand what was earlier concealed, the scriptural necessity of the Messiah’s death and resurrection. In Acts, the conflict of misunderstanding is no longer primarily internal to the disciples but external: It is a characteristic of those who do not believe, those to whom the disciples-turned-apostles preach, and it must be overcome through the repentance and belief of the hearers. The resolution provided by the conclusion of Acts is much more negative than that of the Gospel: In the Empire’s capital city, far from that place of illumination where the disciples earlier came to understanding, the proclamation of the gospel is essentially rejected by a Jewish audience to whom is applied the description of Isaiah 6:9–10, rich in its epistemological metaphor.

Despite the inherently multivalent nature of images of Napoleon Bonaparte created during the middle of the nineteenth century, scholars often employ only one lens to interpret them: the political context of the age in which they were created. In doing so, they effectively separate these images from the wider art historical narrative. A second—and equally fraught—effect of this tendency is the perpetuation of dominant assumptions that the popularity of his image was due to his status as a “Great Man.” This dissertation examines a subset of mid-century Napoleonic imagery that demonstrates the flawed nature of neglecting other approaches to interpreting these works: depictions of the Emperor’s resurrection. These images frequently portray the Emperor as an inherently democratic, republican, or Populist force that derives its power not from Napoleon’s identity, but from the creativity, commemorative work, or critical thinking of the audience and the French people. This dissertation closely examines these images in their artistic and cultural contexts, applying cultural art historical methodology and close iconographical analysis to works that are either absent from or marginalized in the art historical narrative. In doing so, it reveals Napoleonic resurrection imagery’s potential for commenting on changing social mores that privileged the cultural agency of the French people at mid-century. The underlying argument of this study is that Napoleon was a popular artistic subject not because of his status as a “Great Man,” but because of his endlessly mutable identity. This mutability facilitated the creation of new forms of art and knowledge while allowing the French people to reflect upon their place in the changing cultural and artistic milieu. By demonstrating that this admittedly narrow subset of Napoleonic representation is open to cultural analysis, this dissertation opens up new avenues of inquiry for scholars of the Napoleonic Revival. The first chapter of this study is a largely theoretical examination of Napoleonic “ghosts” and their connection to the strained relationship between fine art and popular culture as well as the masses and “Great Men.” Chapter two analyzes several images in which academically trained artists use Christ-like Napoleonic imagery to engage with the rising cultural and creative agency of the lower classes. The third chapter examines the political implications of the Napoleonic Revival. However, unlike earlier studies, it does so through the lens of the ongoing conflict between cultural narratives passed down from a centralized authority and popular culture that challenges these narratives. In particular, it contrasts the July Monarchy regime’s marginalization of the “real” Napoleon with public enthusiasm for the image of his corpse. Finally, the dissertation considers Paul Delaroche’s Napoleonic series in the context of the shifting locus of artistic production during the period.

In this thesis, I explored the relationship between Shakespearean tragedy and romance, specifically how each genre treated themes regarding resurrection and the imagination. In romance, I discovered that the imagination became a portal to reality--a way through which characters understood and accepted impermanence, decay, and death. I used romance to illuminate tragedy's failures, showing that in both King Lear and Othello the imagination acts as a mask against the real. I called these imaginative spaces “dream worlds”--fantastical plains in which characters chased their impossible longings for eternity and perfected romantic love. This refusal to engage with the real, I concluded, makes resurrection impossible in tragedy. I was also deeply influenced by the criticism of Harold Goddard, who tends to read Shakespearean tragedy as romance and finds resurrection in both King Lear and Othello. I engaged with his criticism by creating the dream worlds to prove that the imagination can only act as a shield against reality in tragedy.