Cette étude souhaite interroger la théorie de l’âme de Platon par l’intermédiaire de sa conception de l’enfant et de l’enfance. Pour ce philosophe, l’humain est un être dichotomique composé d’un corps et d’une âme qui n’appartiennent pas à un même domaine. D’un côté, le corps est une entité qui se régule à partir des règles du lieu sensible, qui sont temporelles, corporelles et imparfaites. De l’autre, l’âme souscrit aux lois de l’intelligible, qui sont éternelles, abstraites et parfaites. Toutefois, cette dernière est confrontée aux obstacles et imperfections du monde sensible, lorsqu’elle se fait prisonnière d’un corps. Elle doit tenter au mieux de ses capacités de retrouver le lieu parfait auquel elle appartenait autrefois, notamment par l’exercice de la philosophie, parce que celle-ci rappelle à l’âme ce qu’elle était et par le fait même ce qu’elle doit être. Pour Platon, l’enfant souffre d’une carence philosophique qui complique le retour de l’âme vers la perfection. Ce dernier est complètement dominé par son corps et les effets qu’il lui cause. Dès lors, il devient un synonyme d’imperfection. L’enfance comme premier stade de la vie humaine sera la première difficulté que l’âme doit surmonter pour retrouver sa véritable nature. Cette recherche aimerait montrer que l’enfant est un sujet central du système platonicien, puisqu’il devient l’enjeu fondamental d’une philosophie dont le but est l’atteinte d’une vie meilleure voire parfaite pour soi-même et les autres. / This study wants to question Plato’s theory of soul through his conception of child and childhood. For this philosopher, human is a mixture of body and soul, which do not belong to the same domain. On the one hand, the body functions following the rules of the sensible world, which are temporal, corporeal and imperfect. On the other, the soul responds to the laws of the intelligible world which are eternal, transcendant and perfect. But the soul is confronted to the obstacles and the imperfections of the sensible world when it becomes the prisoner of a body. A human must try as best as he can to retrieve the perfection that his soul once possessed, especially through the practice of philosophy, which reminds him of what he was and therefore what he has to be. For Plato, the child suffers from a philosophical deficiency that complicates the return of the soul to perfection. He is completely dominated by his body and what his body provokes within his soul. Thus the child becomes a synonym of imperfection. As the first period of human life, childhood is the first obstacle that the soul must overcome to retrieve its true nature. This research would like to show that the child is a central subject of the Platonic system, because he becomes the fundamental stake of a philosophy whose goal is to achieve a better life for humans.

La presente tesis tiene como objeto de análisis, por un lado, un conjunto de poemas postmodernistas y vanguardistas de Magda Portal (Lima, 1900-1989) y dos poemas representativos de Ave Soul, de Jorge Pimentel (Lima, 1944). Por el otro, los manifiestos suscritos por Portal en la revista Flechas(1924) y la revista de cuatro nombres distintos, Trampolín-Hangar-Rascacielos-Timonel (1926-1927), así como los manifiestos suscritos por Pimentel en “Palabras urgentes” (1970), “El punto sobre la I” (1971) y “Poesía integral”(1970). El objetivo consiste en reflexionar sobre ambos poetas a partir de sus manifiestos; luego, analizar sus poemas con el fin de corroborar la coherencia entre la teoría y praxis en cada autor, así como sus coincidencias. En esta investigación sostenemos que ambos autores problematizan, discuten y amplían el concepto de “vanguardia” al proponer que la innovación vanguardista no solo debe partir de una reflexión sobre el plano estético-literario, sino también de la mirada crítica sobre la historia y una actitud orientada hacia la acción. En la poesía postmodernista de Magda Portal podremos apreciar ciertos toposque serán patrones compartidos intertextualmente con otras escritoras de la época como Alfonsina Storni y Concha Méndez. En Una esperanza i el mar(1927), su libro vanguardista por excelencia, observaremos cómo combina su preocupación por innovar estéticamente en diversos aspectos formales del texto (desde la ruptura del ritmo, el juego tipográfico, la inclusión de símbolos tradicionales como el mar al lado de símbolos modernos como los rascacielos) con su agenda política que busca reivindicar el lugar de la mujer en la ciudad moderna. Por su parte, en la poesía de Jorge Pimentel encontraremos también un ímpetu por asumir una actitud vanguardista en cuanto a la creación literaria. Así, apreciaremos cómo, desde una preocupación estético-política, el poeta plasmará en su obra el carácter caótico de la ciudad y el padecimiento de los sujetos que la habitan. Además, desde una perspectiva de género, observaremos cómo sus poemas plasman la lucha de una sociedad patriarcal que regula el cuerpo masculino y excluye a ciertos sujetos marginales.

[pt] A escatologia de Joseph Ratzinger é o tema principal dessa dissertação. Busca-se através da análise dos escritos escatológicos do autor apresentar parte de suas contribuições aos recorrentes debates sobre a escatologia do século XX. Para isso, foi necessário estudar e apresentar uma panorâmica histórica da escatologia e de seus característicos desdobramentos ao longo dos séculos. Posteriormente se analisou os escritos e as homilias de Ratzinger que se relacionavam diretamente com a doutrina das últimas coisas com destaque para as suas formulações teológicas mais importantes a partir dos tais. Nessas análises, buscou-se focar nos posicionamentos adotados por Ratzinger à medida que suas investigações se intensificavam. Dedicou-se, também ao exame da relação de Ratzinger e o desenvolvimento histórico da matéria com espaço para observação da evolução do seu pensamento. Foram apresentados aspectos distintivos e as contribuições do autor ao debate sobre escatologia. / [en] Joseph Ratzinger s eschatology is the main theme of this dissertation. It seeks through the analysis of the author s eschatological writings to present part of his contributions to the recurring debates on eschatology in the 20th century. To do this, it was necessary to study and present a historical overview of eschatology and its characteristic developments over the centuries. Subsequently, the writings and homilies of Ratzinger that were directly related to the doctrine of the last things were analyzed, with emphasis on his most important theological formulations from these. In these analyses, the focus was on the positions adopted by Ratzinger as his investigations intensified. It was also dedicated to examining the relationship between Ratzinger and the historical development of the subject, with space for observing the evolution of his thought. The author s distinctive aspects and contributions to the debate on eschatology were presented.

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Dance is the language of the soul. Dance, as a theological source, can remind us of who we are in and with the living perichoresis of the Trinity. Dance, as embodied art, can provide us with a new way of viewing and discussing pneumatology and that we too, in our incarnate reality, participate in perichoresis. Within this work I seek to answer the questions of how dance is a source of theology, why a pneumatology of the body is significant, and how dance provides a framework for a pneumatology of the body. The creation of a pneumatology of the body is a rooting or re-membering of the Spirit and our own spirit in incarnational—skin and bones—reality that includes us in Trinitarian perichoresis. Pneumatology of the body is dancing with the Holy Spirit in our given time and space to retrieve the dignity of our embodied inspirited selves as made in the imago Dei. The gifts and fruits of the Holy Spirit are not abstract concepts. Through dance as embodied art we can move from abstract, intellectual concepts of the Spirit to incarnational truth of our flesh and blood, wounds and joys, where the Trinity dwells within and around.Dance as a source of theology can provide a framework for a pneumtology of the body. The Holy Spirit as relationality holding all of life together is our Holy Bridge. Within this work, we re-member our foundational belief in the interconnectedness of body and soul, and that we too participate in the Trinitarian perichoresis as part of God’s dancing revelation. In a world of division and duality, the Spirit as Holy Bridge brings us back home to the core of who we are individually and collectively, while dance provides a space for honoring difference and duality together in harmony. Dance gives expression to situations and things in our lives that are challenging to grasp conceptually and intellectually, while allowing for the embodied witnessing of a person’s and community’s story.A dancing theology as a framework for a pneumatology of the body reminds us that Spirit is our Holy Bridge between body, senses, feelings, challenges, and transformations, between my body soul temple and your body soul temple, and between individual and communal. By dancing with us in our daily lives, the Holy Spirit draws us ever deeper across loving bridges into communion with Trinitarian perichoresis. The Trinity is the Dance of Life in which the Spirit performs the role of empowering the never-ending communion and relational vitality that is God in and with Godself.

"Reflection" is an experiment with what I call"symbolic architecture" i.e. design where the features of the building have a profound meaning or a strong recall to some familiar aspect in our lives. It is a meditation center designed to rejuvenate visitors by providing an ideal environment to practice and teach meditation. The design is inspired by concepts of Hindu philosophy and each element of the building, the light, the materials, the water and the structure is likened to an element of the spiritual being that helps a meditator achieve a connection between the body and the soul. / Master of Architecture

Western psychology has in its current position and definition laid claim to the “psychology” landscape, despite being the construction of one epistemology. This imposition allows western psychology to dominate and control the “psychology” landscape, to the detriment of other equally valid and “scientific” “psychologies”. We argue for redefinition of western psychology in terms of lived experience or soul, so that it can co-exist with other “psychologies”. This should co-facilitate the process of repositioning western psychology into a dialogically equal relationship with indigenous african psychology. Redefinition of western psychology is dependant on psychologist’s appreciation of the relativity of epistemological frameworks and ability to challenge their own subjectivities. This in turn requires epistemological curiosity. This study adopts a conceptual, autoethnographic approach and methodology. Our aim is not to provide answers, but rather create a context for dialogue. / Psychology / M.A. (Psychology)