Made available in DSpace on 2016-04-25T19:21:04Z (GMT). No. of bitstreams: 1 Roberto Pereira Miguel.pdf: 596885 bytes, checksum: 45b4ab84b0d2d4c07dbcb501fdc5d0e4 (MD5) Previous issue date: 2009-12-02 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / In this dissertation we intend to analyse the way proposed, and developed, by Saint Augustine toward the visualization of the invisible God. That is Via Puchritudinis, the path of beauty, which is a mystic as much as an aesthetic way. The focus of this task is the aesthetic side of this journey, which becomes evident by the assertion made by Hans Urs von Balthasar on his aesthetic theology treatise called Glória. For him, Augustine s trajectory, especially his conversion, cannot be considered a walk from aesthetics to religious , but a conversion from a common aesthetic to another superior one (Balthasar, 1986, p. 97). Because, for Augustine, contemplating the beauty of the world and creation represents the first step of a trajectory toward an even more keenly discerning contemplation of God s beauty, from which creation s beauty is just a vestige. But when he identifies the absolute transcendent God with beauty, by the affirmation: Late have I loved You, Beauty so ancient and so new, late have I loved Thee! , Augustine makes this journey in a mystical way, in which history (God s action fulfilled by Jesus Christ) and prophecy (Scripture and His messengers) represents the two main pillars. Thus, we will also tackle Augustine s Via Pulchritudinis mystical side, in proportion to its relationship with the principal concept of this dissertation, which is, beauty. We understand that this concept of beauty, just as it was thought by Augustine, may be relevant to the present time, whereas the notion of beauty, nowadays, seems to have left behind all its transcendent aspects to shut itself up just in what is imanent, that is, body and matter / Nesta dissertação pretendemos analisar o caminho proposto, e percorrido, por Santo Agostinho em direção à visualização do Deus invisível. Trata-se da Via Pulchritudinis, o Caminho da Beleza, que se configura numa trajetória tanto mística quanto estética. O foco deste trabalho é o viés estético desta jornada, o qual se evidencia na afirmação feita por Hans Urs Von Balthasar em seu tratado de estética teológica intitulado Glória. Segundo ele, a trajetória de Agostinho, sobretudo a sua conversão, não pode ser considerada uma caminhada do estético em direção ao religioso , mas, isto sim, a conversão de uma estética comum a outra superior (Balthasar, 1986, p. 97). Pois, para Agostinho, a contemplação da beleza do mundo e da criação representa o passo inicial de uma trajetória em direção à contemplação cada vez mais aguçada da beleza de Deus, da qual a beleza das coisas criadas é apenas um vestígio. Mas ao identificar o Deus absolutamente transcendente com a própria beleza, por meio da afirmação Tarde te amei, ó beleza tão antiga e tão nova! (AGOSTINHO, Confissões, p.299), Agostinho faz dessa jornada um caminho místico, no qual a história (a ação de Deus realizada por Jesus Cristo) e a profecia (a Escritura e os seus mensageiros) representam os dois pilares principais. Assim, abordaremos também o lado místico da Via Pulchritudinis agostiniana, na medida em que ele se relaciona com o conceito principal deste trabalho, isto é, a beleza. Entendemos que este conceito de beleza, tal e qual pensado por Santo Agostinho, pode ser relevante à atualidade, visto que a noção de beleza, neste tempo, parece haver deixado de lado todo o seu aspecto transcendente para encerrar-se tão somente naquilo que é imanente, isto é, no corpo e na matéria

The thesis argues that for Jean-Paul Sartre and Martin Heidegger, the free will debate has been rendered intractable by a fundamental misunderstanding of the terms involved. This is exacerbated by a failure to identify and adopt an appropriate methodological approach to the problem. Both philosophers argue that this error in the free will debate is symptomatic of a broader misunderstanding of philosophical enquiry and the method it necessitates. For Heidegger, the entire history of ‘analytic/western' ontology has been fatally misconceived as a result of an effort to define the being of entities in static terms. The insistence on the question of what a being ‘is' obstructs any meaningful enquiry by conceding its existence at the outset of the investigation. Sartre's project is founded on Heidegger's argument, pushing it into a definitive claim about the nature of consciousness. He argues that as the only being for whom ‘meaning' is possible, consciousness is distanced from beings by ‘nothingness' which ensures its ontological freedom. The thesis will argue that Sartre has misconstrued Heidegger's work, making comprehension of his freedom all the more complicated. We propose that a thorough investigation of their projects will reveal an account of ontological freedom that does not suffer from the shortcomings of existentialism whilst avoiding the methodological missteps of the traditional discourse.

Qual a conduta idealizada de um professor? Como se engendrou a maneira de atuar nas salas de aula e fora delas? Como foram estabelecidos os parâmetros de um governo eficiente do alunado? Autoridade, disciplina, cuidado com o grupo, instrução e conhecimento, didática e retórica, comportamento exemplar e moral ilibada: estes seriam alguns dos atributos necessários que despontariam em uma rápida reflexão sobre um professor idealizado. Tendo tal horizonte temático em vista, esta dissertação intenta problematizar a formatação da ética docente por meio de tais predicados, partindo do pressuposto de que a associação entre eles foi constituída historicamente, em resposta a demandas do século XIX. Para tanto, foram escolhidos quatro dispositivos empregados reiteradamente no cotidiano escolar com vistas ao controle de suas populações: a normatização e a vigilância das populações, o cuidado de si e a moralização dos costumes. A pesquisa levada a cabo desdobra quatro correlatos aos dispositivos acima citados, produzidos no interior de instituições católicas e incorporados, mais tarde, como práticas escolares laicas. São eles: a disciplinarização do sacerdócio via normatização escolar; a preparação eclesial ao pastorado; o aumento exponencial da aplicação do sacramento da confissão; e o ascetismo como comportamento de referência. Deste modo, optou-se por entender o funcionamento desses dispositivos, assim como sua emergência, de acordo com enfrentamentos que o corpo eclesial encarou no período das explosões das revoluções, da escalada hegemônica da ciência e da preponderância do secularismo. Uma das conclusões do presente trabalho é a de que, dentre várias práticas de religiosidade existentes no século XVIII (como o jansenismo e o regalismo), a que priorizou um missionarismo de base apostólica e educacional foi a preponderante na centúria seguinte, assumindo o papel de regeneradora da Igreja e de principal forma de exercício do poder da Santa Sé sobre suas populações. Tratava-se de fortalecê-la diante do desmanche das sociedades soberanas e dos questionamentos vigorosos acerca da tradição cristã. Para a Santa Sé, a educação parece ter sido a opção estratégica para manter sua autoridade sobre o mundo ocidental, ajudando a fazê-la transitar de um governo primordialmente soberano para outro mais adaptado aos embates com os Estados nacionais e com os enunciados científicos. Ao discutir a educação confessional propriamente dita, foram privilegiados como nossos objetos de estudo manuais de conduta sacerdotal bem como algumas encíclicas papais. Foi-nos considerado mais apropriado um esforço de diálogo metodológico, ao longo deste trabalho, com a perspectiva genealógica consagrada por Michel Foucault. / Which is the idealized conduct of a teacher? How the method of acting in the classroom and beyond was conceived? How the parameters for effective governance of the student were established? Authority, discipline, care with the group, instruction and knowledge, didactics and rhetoric, exemplar behavior and virtuous moral. These are some of the attributes that would emerge in a fast reflection about an ideal teacher. Taking this thematic horizon in mind, this dissertation aims to revise the shaping of the teaching ethics through such predicates, on the assumption that the association between them was formed historically in response to demands of the nineteenth century. For this we selected four devices repeatedly employed in the school quotidian in order to control their populations: the normalization and surveillance of populations, the care of the self and the moralization of the customs. The research develop four breaks related to the devices mentioned above, produced within Catholic institutions and incorporated later, as a lay school practice. They are: the disciplining of the priesthood by school normalization; the ecclesiastic preparation to the pastoral power, the exponential increase in the application of the sacrament of confession; and the asceticism as a reference behavior. Thus, we chose to understand the operation of these devices, as well as their appearance, according with the confrontations the ecclesial corporation faced during the explosion of the revolutions, the hegemonic rise of the science and the preponderance of the secularism. One of the conclusions of the present work is that among various practices of piety in the eighteenth century (such as Jansenism and Galicanism), the one that emphasized a missionarism with an apostolic and educational root, was predominant in the next century, assuming the role of regenerative Church and the main form of exercise the power of the Holy See on their populations. This strengthened it against the disorganization of the sovereign societies and the strenuous questionings about the Christian traditions. To the Holy See, the education seems to have been a strategic alternative in preserving its authority over the western world, helping to make it move from a primarily sovereign government to another more suited to clashes with the national states and the scientific statements. When we discuss the confessional education itself, the object of our study were the sacerdotal conduct manuals and some pope encyclicals. Throughout this work, we considered more appropriate a methodological dialogue with a genealogical and established perspective by Michel Foucault.

This thesis deals with the topic of the Socratic question as a basis of the care for one's soul in Patocka's texts within the period from 30th to 50th years of the 20th century. This topic is here divided into three larger coherent units. The first part deals with the Patocka's understanding of Socratic care for one's soul as a historical moral self-creation of man having a character of negatively oriented transcension, which is not determined by ideas, but associated in its way of distance from objectivity with motive of knowing unknowing about the last good. The second part of this thesis deals with Patocka's comprehending of Plato as a creator of metaphysical thinking, in which core stands this negatively oriented experience of Socratic moral reversal. Plato, however, this experience of originally unobjectivated horizon according to Patocka's interpretation objectivates as the world of eternal ideas. Patocka as a central interpretative motive of this experience inserts in his own interpretation of Plato the term of Being inspired by Heidegger, which is very close to Plato's Idea of Good laying beyond all divides of essence (ἐπέκεινα τῆς οὐσίας). The last part of this thesis concerns with Patocka's own attempt to understand Plato's Idea by unobjective means. Although thus interpreted Idea is relieved of...

The obesity epidemic continues to be a major concern in the United States. The World Health Organization reported that 1.4 billion adults were either obese or overweight. African American (AA) women have the highest incidence of obesity worldwide. The obesity rate among AAs has continued to rise over the past 2 decades. The problem is that AA women prepare and consume high caloric foods that contribute to obesity. This qualitative descriptive study explored the perceptions that obese AA women have about altering how they prepare soul food to make it a healthier soul food. The empowerment model and the health belief model were used to frame this study. Data were collected using a non-probability purposeful sampling strategy. The sample for this study consisted of 4 focus groups with 6-7 obese AA women (n = 25) who prepare and consume high caloric soul foods and have a body mass index of 30 and above. Focus group transcripts were analyzed using a constant comparative analysis and NVivo 11 computer software. It was found that obese AA women were willing to alter their traditional soul food preparation only if it tastes good. It was also found that participants would maintain new healthier eating behaviors depending on the taste, availability of recipes to use, low cost of healthy ingredients, accessibility of the ingredients, learning how to substitute various herbs and spices, and amount of food waste. Barriers that could limit participation in an intervention designed to develop healthier eating habits were identified as ignorance and laziness, transportation issues, lack of motivation, lack of education, lack of time, no incentives, and bad reviews.

Around the time of his famous conversion in 386, Augustine planned to dedicate a treatise to each of the artes liberales. However, he finished only a work on grammar and the first part of the De musica (books I-VI), which deals with rhythmus\the second part, which was to treat melos, was never written, since Augustine became occupied with his ecclesiastical career. The present work is the first critical edition of the sixth book of the De musica; the Latin text is accompanied by an English translation. The introduction includes a full analysis of the manuscript tradition from the 8th to the 14th century and a selective analysis of the later manuscript tradition. Among the conclusions reached are that all extant manuscripts descend from a single archetype which is not identical with the original text, that most manuscripts can be divided into four families, and that the text can be established on the basis of six of the oldest manuscripts. The introduction also contains a discussion of the much-debated question concerning Augustine's own revision of the sixth book, a section where solutions are proposed to several textual problems that were confronted during the establishment of the text, and a selective commentary on the contents of the sixth book of the De musica.

This book is a monograph about Anna Świrszczyńska’s poetry. It may be described as one woman’s attempt to read another woman’s literary work by taking into account established canons as well as the tools of feminist literary analysis. Part One begins with a discussion of Świrszczyńska’s biography (Chapter One). It then moves on to an overview of critical (mainly male) reactions to Świrszczyńska’s work (Chapter Two), with special regard to Czesław Miłosz’s contribution to its interpretation and popularization (Chapter Three). In Part Two there are three principal discussions: 1) of Anna Świrszczyńska’s early work Wiersze i proza [Poems and Prose] (1936), in which the poet develops her specific female view of European art and culture as disintegrated into incongruent fragments. Her premonition of the apocalypse, which is soon to be fulfilled in the events of World War II, finds its expression in the poet’s desperate attempts to unite the fragments of a shattered culture into individualized versions of myths (Chapter Four); 2) of the collection Budowałam barykadę [Building the Barricade] (1974), in which what is most crucial to the poet (biographically and poetically) is expressed – the encounter with human suffering in an inhuman world. Following this, her poetic view of the mortal body exposed to suffering under an empty sky becomes a well established motif in her work (Chapter Five); 3) of the collection Jestem baba (1972), in which Świrszczyńska introduces into poetry, by making the non-poetical “baba” her lyric heroine, the “outlawed feminine” and, as a result, revolutionizes the language of poetry and poetic representation, which leads in turn to liberating herself from the hegemony of the totalizing male gaze. In this way her anti-world is created (Chapter Six). The “world” is understood here as a male term – one might say that Świrszczyńska creates a “woman’s anti-world” as a place where the woman herself has to regain the right to name things according to her own terms.

La presente tesi dottorale si propone di ricostruire la posizione delle principali chiese cristiane europee nei confronti del processo di unificazione in atto. Questo perché a fronte della costruzione politica di una Europa che, come esplicitamente detto nella dichiarazione di Laeken non chiuda gli occhi di fronte alle ingiustizie del mondo , l'intervento del magistero della chiesa cattolica ed in genere delle chiese cristiane non può non essere attento e continuo, tanto più che esse hanno contribuito a trasformare pacificamente i regimi autoritari ed a ripristinare la democrazia nell'Europa orientale, non meno che in quella occidentale. La storia del processo di integrazione europea, dalla metà del secolo scorso ad oggi, è segnata da un travagliato susseguirsi di tappe e di evoluzioni contenutistiche, destinate a sfociare in una quasi totale ridefinizione dei principi originariamente costitutivi. La presente tesi, tra l'altro, ripercorre proprio tali tappe, evidenziando innanzitutto i momenti importanti nel cammino del pieno riconoscimento della libertà religiosa e dello status delle confessioni religiose; ed in secondo luogo il ruolo giocato dalle anzidette confessioni religiose e la risposta, a volte positiva, a volte negativa, alle richieste dalle stesse avanzate alla comunità politica europea. / The purpose of this doctoral dissertation is to identify the position taken by the main European Christian churches in respect of the unification process in progress. The Laeken declaration expressly states that from a political point of view Europe does not turn a blind eye to the world's heartrending injustices . In this respect the intervention of the Catholic church (and of the Christian churches in general) must be constant and careful; this is all the more true since the Christian churches played a significant role in the peaceful transformation of authoritarian regimes into democracies in both Eastern and Western Europe. The history of European integration, since the beginning, has been characterized by a complex series of steps and evolutions leading to a substantial re-drafting of the original principles. This dissertation examines the mentioned steps and evolutions, highlighting the key moments for the full recognition of religious freedom and of the religious confessions status. The dissertation also examines the role played by the religious confessions in the creation of the European Union, giving emphasis to the answers (positive and negative) these confessions received from the European Political Community.

In my work as speech and language pathologist I often meet people emerging from coma andtheir experiences intrigue me. Coma is an eluding human condition that offers a challenge formodern science and our view on body and mind. In my Master project in Creative Writing Iwanted to try to enter this zone that is so hard for a clinician to reach: the personal experienceof being in a coma. By writing HUSK MIDAS I have tried to create a realistic fiction based onresearch on coma state and real-life stories of people waking up from coma.In my exploration of the coma state I found that lucid dreaming is common apart fromdreaming, many patients experience sensory inputs like sound and touch which aremisinterpreted and woven into dreams and creating a feeling of confusion and fear.Coma is a frequent theme in literature and film but is often depicted unrealistically andmisleadingly. A few works like Artur Lundkvist’s Journeys in Dream and Imagination andthe film The Descendents by Alexander Payne show a more reality based fiction. While themedical care has the responsibility to provide accurate information and make important healthcare decisions regardless of possible public misconceptions, fiction helps us to dramatize thecoma experience and bring to life this marginalized and otherwise non-communicable state ofthe human condition.

ABSTRACT THE GROWING DESERT: NIHILISM AND METAPHYSICS IN HEIDEGGER&rsquo / S THOUGHT Duman, Musa Ph. D., Department of Philosophy Supervisor : Prof. Dr. Ahmet inam March 2009, 209 pages In this study, we explore Heidegger&rsquo / s understanding of nihilism as the essential dimension of metaphysics, of metaphysical experience of Being, and in the following, we address his responses to it. Heidegger takes nihilism as rooted in the metaphysical way of thinking, hence metaphysics and nihilism standing in a primordial identity. Such metaphysical way of thinking as a framework in which Being is experinced and articulated, explicitly or implicitly in all areas of Western culture, from art to science, gives us the deep history or movement of Western tradition. Heidegger considers such movement to be presenting an ever growing threat, indeed as something to be consummated in the eeriest possibility of world history, that is, total destruction of human essence as an openness for the disclosure of Being. He points out to this underlying phenomenon with various designations: forgetfullnesss of Being, abandonment of Being, darkening of the world, Gestell and devestation are some of them. In this tradition, Being, from Plato and Aristotle onwards, becomes nothing at all, that is, excluded from any thoughtful consideration, reduced to a mere abstraction. Anything nihilistic, if fully delved into, would prove to conceal at its heart an alienation to the true sense of Being. Therefore, we need to develop a way of thinking outside the dominion of metaphysics, which should not only discover No-thing as the concealment dimension of Being, thus be deeply open to our finitude, but also learn to respond thoughtfully and thankfully to the gift of Being in, through and towards which we ex-sist as human beings. Vis-a-vis the futural potentials of nihilism in this long end of Western history, the futural character of Heidegger&rsquo / s thinking, his search for a new way of thinking that would incipate the other beginning, harbours a strange Tension that is characteristic of his whole philosophy.