Made available in DSpace on 2014-07-29T16:17:47Z (GMT). No. of bitstreams: 1 Dissertacao Vinicius Vieira Brito.pdf: 472153 bytes, checksum: a2a08b1c939d6d252302d0c7b467d0b6 (MD5) Previous issue date: 2008-06-13 / Dada a importância atual de se tomar o corpo como objeto de reflexão, analisaremos, nesta dissertação, o surgimento do conceito de corpo na obra do filósofo francês Michel Foucault. Mas ao contrário dos estudos sobre ele, que discutem o corpo sobretudo em Vigiar e Punir e na História da Sexualidade, delimitaremos como objeto o corpo na obra O Nascimento da Clínica, livro que faz uma história do surgimento do corpo-organismo com a emergência da medicina moderna, mais precisamente com a anatomia e fisiologia de Bichat. As dissecações feitas por este médico, no final do século XVIII, possibilitaram às ciências da vida o afastamento do legado de Descartes, que concebe o corpo como uma máquina. Ao traçar esta descontinuidade que culminou com o advento do corpo com órgãos, Foucault provoca uma cisão na história da relação da filosofia com o corpo, que era sempre pensado em referência ao corpo-alma de filosofia cartesiana.

Orientador: Márcio Augusto Damin Custódio / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T07:54:10Z (GMT). No. of bitstreams: 1 Vieira_GabrielArrutiAragao_M.pdf: 1078546 bytes, checksum: 6293d6197371e4d5e74b8dbc53153c62 (MD5) Previous issue date: 2014 / Resumo: O objetivo desta dissertação é apresentar o modo como Arnauld interpreta a relação corpo-alma na união substancial estabelecida por Descartes como compatível à filosofia de Agostinho e mostrar que esta concepção está presente nas Paixões da Alma e nas Meditações. Primeiro investiga-se as objeções de Arnauld direcionadas a Descartes e suas respectivas respostas, considerando as comparações entre Descartes e Agostinho feitas por Arnauld como base para os questionamentos estabelecidos na discussão. Esta comparação se refere a aspectos fundamentais da concepção da união substancial em questão, a saber, ao princípio do cogito, à distinção real entre substância pensante e substância extensa e à afirmação de que o conhecimento formado por concepções puras do entendimento é mais certo que os conhecimentos formados através da imaginação e da experiência sensível. Na sequência, apresenta-se o modo como Arnauld no Examen utiliza o texto de Agostinho para defender Descartes de acusações de heresia, o que confirma a ideia de que Arnauld concebe a relação corpo-alma proposta por Descartes como compatível com a filosofia de Agostinho. Por fim, sustenta-se que a posição de Arnauld quanto à relação corpo-alma está presente nas Paixões da Alma e nas Meditações / Abstract: The objective of this dissertation is to present how Arnauld interprets the body-soul relation in substantial union established by Descartes as compatible with the philosophy of Augustine and to show that this conception is present in the Passions of the Soul and the Meditations. First we investigate the Arnauld¿s objections directed to Descartes and their respective answers, considering the comparisons between Descartes and Augustine made by Arnauld as the basis for the questions set out in the discussion. This comparison relates to fundamental aspects of the substantial union in question, namely, the principle of the cogito, the real distinction between thinking substance and extended substance and the assertion that knowledge formed by pure conceptions of the understanding is more certain that the knowledge formed through imagination and sensory experience. Following, we present how Arnauld uses Augustine¿s text to defend Descartes from accusations of heresy, which confirms the idea that Arnauld conceives the body-soul relation proposed by Descartes as compatible with the Augustine¿s philosophy. Finally, we show that the Arnauld¿s position about body-soul relation is present in the Passions of the Soul and the Meditations / Mestrado / Filosofia / Mestre em Filosofia

Le sommeil profond, distinct du rêve qu’il accompagne, a bien souvent été occulté par ce dernier au sein des études philosophiques et historiques. La présente recherche, consacrée aux figures d’endormis et aux théories du sommeil à la Renaissance, propose de combler en partie cette lacune en partant de l'hypothèse selon laquelle le sommeil profond, bien qu’il échappe à la conscience, n'en demeure pas moins chargé de sens et de valeurs. L’imaginaire bifurque pour créer, en lieu et place d’une absence de connaissance, une source vive de métaphores. Placé au confluent des traditions chrétiennes et païennes, l’art de la Renaissance offre à l’interprétation une multiplicité de figures endormies. Métaphores visuelles, pétries par la littérature de l’époque, nourries de théories qu’elles transforment en retour. À travers elles, dormir constitue bien souvent l’indice du péché, car « l’oisiveté est mère de tous les vices ». Mais, la métaphore change avec la pose du dormeur, son lieu et son environnement également. Selon les œuvres, le sommeil devient l’emblème de l’enfance ou de la vieillesse (premiers et derniers sommeils), une métaphore d’ignorance et d’oubli (sommeil léthéen), la figure du secret et de la foi (repos contemplatif), du désespoir et de la mélancolie (sommeil de tristesse), de l’amour céleste et du ravissement (vacance de l’âme) ou bien du rapt et de la volupté (érotisme léthargique). L’énigme du sommeil donne forme aux questions insolubles qui ne cessent de nous mettre en éveil : images léthargiques de bonheur, d’amour et de mort qui n’en finissent pas de hanter l’imaginaire contemporain, « métaphores absolues » dont l’histoire ne cesse de s’inventer. / Scores of historical and philosophical studies have been devoted to dreams. However, the notion of deep sleep (as opposed to dreams) seems to have been thoroughly neglected. The present study attempts to fill this gap by analyzing representations of sleepers and theories of sleep in the Renaissance. My working hypothesis is that even though deep sleep appears to be located outside of the realm of consciousness, it amounts nonetheless to a heavily determined notion, both semantically and axiologically. Sleep seems to offer a form of imaginative diversion, as the absence of knowledge gives free rein to fanciful metaphors. At the crossroads of Christian and pagan traditions, Renaissance art offers a cornucopia of representations of sleep. They constitute visual metaphors, deeply influenced by the literature and theoretical writings of the period, on which they had in turn a tremendous impact. Thus, sleep is often equated with sin, as « idle hands are the devil's workshop », but its meaning also depends on the sleeper's attitude, location and context. For instance, sleep can be depicted as an emblem of early childhood or old age (first or last sleep), a metaphor for oblivion (Lethean sleep), a figure of ecstasy and faith (contemplative rest), an image of melancholy (sleep of sadness), of spiritual rapture (vacation of the soul) or sensual ravishment (lethargic eroticism). Whichever the case, sleep always remains an enigma, a Protean concept assuming the shape of virtually unanswerable questions : lethargic images of happiness, love and death that are still haunting the contemporary imagination, « absolute metaphors » constantly reinventing themselves and their history.

The diploma thesis attempts to present a consistent conception of matter in the philosophy of Plotinus. Its first part therefore contains a presentation of his own ideas about matter employing the interpretation of three key treatises dealing with this topic (Ennead II, 4 (12) "On the Two Kinds of Matter", Ennead III, 6 (26) "On Impassibility of Things Without Body" and Ennead I, 8 (51) "On What Are And Whence Come Evils"), the second part is dedicated to the overview and criticism of major modern interpretations of Plotinian matter. The third part then introduces my own approach, consisting of splitting Plotinus' hypostatis of soul into two hypostases, and identifying matter with the procession (i.e. proodic aspect) of the ontologically lower of the two. Arguments are offered for these nonstandard interpretive choices; the resulting conception is shown both as self-consistent as well as consistent with Plotinus' metaphysics as such, and it is demonstrated to be able to reconstruct the features that Plotinus attributes to matter.

Le De anima marque un tournant dans la vie de Cassiodore, aristocrate romain, né vers 484, dont la famille s'était mise au service des rois Goths. Ayant terminé son parcours politique, il a fait ce qu' il a appelé sa« conversion » qui l'amènera à fonder le monastère de Vivarium et à s'y retirer. C'est au moment de ce changement de vie qu'il écrivit un traité sur l'âme et ses vertus, réflexion anthropologique, psychologique et morale, qui s'appuyait sur des écrits philosophiques, des écrits physiologiques empruntés à la tradition médicale, mais aussi sur les écrits scripturaires et l'œuvre de saint Augustin. C'est un traité plein de dévotion ; cherchant à connaître son âme, Cassiodore veut arriver à la connaissance de Dieu, et cet itinéraire de l'âme à Dieu constitue le cœur du traité. Cassiodore a christianisé le précepte de Socrate « nosce te ipsum » , et a suivi la démarche de saint Augustin : deum et animam scire cupio.La seule traduction française, à peu prés complète (il manque le chapitre XII et la prière finale), que nous avons, est de Stéphane de Rouville ; elle date de 1874. Il nous a paru intéressant de proposer une nouvelle traduction de ce texte, de le commenter et de l'annoter. C'est le but de ce travail.Mots clés :Âme, antiquité tardive, Saint Augustin, Écritures Saintes, Littérature au Moyen Âge. / The De anima marks a turning point in the life of Cassiodorus, an Roman aristocrat, born around 484, whose family was at the service of the kings Goths. When he ended his political career, he made what he called his« conversion » which will bring him to create the the monastery of Vivarium where he retired. At this change of his life, he wrote a treaty on the soul and its virtues, an anthropological, psychological and moral reflection, which leaned on philosophic and physiological writings borrowed from the medical tradition, but it also leaned on scriptural writings and on the writings of saint Augustin. It is a treaty full of devotion seeking to find your soul. Cassiodore wants to attain the knowledge of God, and this route of the soul to God constitutes the heart of the treaty. Cassiodore christianized the rule of Socrates « nosce te ipsum », and followed the approach of saint Augustin : deum and animam scire cupio.The only french translation, almost complete (the chapter XII and the final prayer are missing), that we have, is of Stéphane de Rouville from 1874. It seems interesting to us to propose a new translation of this text with our comments and annotations. It is the purpose of this work.Key words : soul, late antiquity, saint Augustin, Holy Writings, Literature in the Middle Ages

La mélancolie, comprise à la fois comme une affection de l'âme apparentée à la folie et un état émotionnel caractérisé par la tristesse et la peur, occupe une place importante dans les traités médicaux écrits en arabe aux IXe et Xe siècles. À cette époque, comme dans l'Antiquité grecque, la figure du mélancolique constitue un domaine où médecins et philosophes conjuguèrent étroitement leurs efforts. En effet, les questions soulevées par la mélancolie, telles que l'interaction entre l'âme et le corps, la nature de l'âme, ou encore le siège de la partie dirigeante de l'âme, traversent les deux disciplines. Les médecins arabes s'appuient en grande partie sur les auteurs grecs, en particulier Rufus d'Éphèse et Galien. Mais la conception de la mélancolie subit aussi des variations en passant chez les auteurs arabes. La première partie de la thèse entend reconstruire la conception de la maladie chez al-Rāzī, en se fondant sur l'analyse des textes médicaux consacrés à la mélancolie chez ce dernier. Cette partie montre que le diagnostic et le traitement de la mélancolie placent le médecin face à de nombreuses difficultés méthodologiques: il doit en effet comprendre l'infinie variété des symptômes de la maladie, leur caractère à la fois physique et psychique, mais aussi expliquer comment sont découverts les pouvoirs adoucissants, échauffants et purgatifs des substances utilisées contre la maladie, et leur mode d'action dans le corps. C'est pourquoi la seconde partie de la thèse entend restituer à la conception de la mélancolie d'al-Rāzī son arrière-plan épistémologique. Elle fait apparaître qu'al-Rāzī modifie la "méthode logique" de Galien dans deux directions en apparence opposées, mais complémentaires: il replace l'expérience au centre de la méthodologie médicale, et il étend les fondements théoriques de la médecine. Cette position épistémologique conduit al-Rāzī à participer activement aux discussions philosophiques, notamment au sujet de l'âme. Dans cette perspective, la troisième partie étudie la psychologie d'al-Rāzī à partir de son interprétation de la mélancolie. / Melancholy—understood both as a mental disease akin to madness and a state of the mind characterised by sadness and fear—figured prominently in the works of physicians living in the Islamic world in the ninth and tenth centuries. In this context, like in Greek Antiquity, the case of the melancholic was of common concern for physicians and philosophers, because melancholy raised questions that belonged to both disciplines, for instance about the interaction between body and soul, the nature of the soul, the seat of the governing part of the soul and so on.Arabo-Islamic physicians drew heavily on the Greek tradition, and especially on Rufus of Ephesus and Galen. But the notion of melancholy evolved when it came under their scrutiny. The first part of the thesis starts by investigating al-Rāzī's medical writings, in order to understand the theoretical and practical underpinnings of melancholy in these works. This part shows that the diagnosis as well as the treatment of melancholy confronts the physician with many methodological difficulties, such as recognising the multiple symptoms of the disease, explaining their physiological and psychological foundations, but also discovering the purgative, heating and soothing power of the substances used against melancholy and exposing the way in which they fight the disease in the body. Therefore, the second part of this thesis aims at reconstructing the methodological background of those difficulties. It appears that al-Rāzī modifies Galen's "logical method" in two opposite directions: first, he increases the part of experience in medical reasoning; second, he expands the theoretical knowledge needed by the physician. This epistemological position results in al-Rāzī's active participation in philosophical debates, in particular about the soul. In this perspective, the third part of the thesis studies the role played by the interpretation of melancholy in al-Rāzī's psychology.

Made available in DSpace on 2017-06-01T18:12:47Z (GMT). No. of bitstreams: 1 alexandre_jesus_prazeres.pdf: 992223 bytes, checksum: e8a843f6733992c80af985281b95beb4 (MD5) Previous issue date: 2013-04-26 / This work is a study of the body-soul relationship in the Hebrew Bible and its implications for today's culture body, guided by the following general objective: to understand the biblical concept of man-Semitic, through the study of Hebrew terms semantic vp,n< /n#P#v/ and rf'B' /B*c*r/, and its implications for the somatic culture today. That in turn breaks down into three specific objectives. The first, noted how issues of body-soul relationship were answered throughout history by theologians and philosophers, and their influence in relation to the formation of Western culture. This objective will guide the first chapter that will present an overview of the body-soul relationship. The second, extracting, examining meaning of the terms vp,n< /n#P#v/ and rf'B' /B*c*r/ in passages where the same were employed, implications related to a perception of ideational and conceptual Semitic assumptions regarding human being. This objective will be pursued throughout the second chapter which is an anthropological approach to the Hebrew Bible. And the third, confront the notion of biblical-Semitic man with symptoms of somatic culture today. This objective will guide the third chapter presents the implications of the terms vp,n< /n#P#v/ and rf'B' /B*c*r/ for somatic culture today. In terms of structure and methodology, this work will follow a logical order, it will start exposing the debate on the body-soul relationship through the panorama presented in the first chapter, which is the philosophical axis; followed by analysis of exegetical texts Hebrew Bible, this is the axis anthropological; and eventually end up confronting the extracted contents of the Hebrew Bible exegetically with the symptoms of somatic culture today, this will be the axis theological and sociological. / Este trabalho consiste numa pesquisa sobre a relação corpo-alma na Bíblia Hebraica e suas implicações para cultura corporal hodierna, orientando-se pelo seguinte objetivo geral: compreender a noção semítico-bíblica de homem, por meio do estudo semântico dos termos hebraicos vp,n< /n#P#v/ e rf'B' /B*c*r/, e suas implicações para a cultura somática hodierna. Que por sua vez desdobra-se em três objetivos específicos. O primeiro, assinalar a forma como questões referentes à relação corpo-alma foram respondidas ao longo da história por teólogos e filósofos, e sua influência em relação à formação da cultura ocidental . Este objetivo orientará o primeiro capítulo que apresentará um panorama sobre a relação corpo-alma; o segundo, extrair, do exame de sentido dos termos vp,n< /n#P#v/ e rf'B' /B*c*r/ nas passagens bíblicas onde os mesmo foram empregados, implicações relacionadas a uma percepção dos pressupostos ideativos e conceptuais semíticos referentes ao ser humano . Este objetivo será perseguido ao longo do segundo capítulo que consiste numa abordagem antropológica à Bíblia Hebraica; e o terceiro, confrontar a noção semítico-bíblica de ser humano com os sintomas da cultura somática hodierna . Este objetivo norteará o terceiro capítulo que apresenta as implicações dos termos vp,n< /n#P#v/ e rf'B' /B*c*r/ para a cultura somática hodierna. Em termos de estrutura e metodologia, este trabalho seguirá uma ordem de raciocínio lógico, pois iniciará expondo o debate sobre a relação corpo-alma através do panorama apresentado no primeiro capítulo, sendo este o seu eixo filosófico; seguirá através da análise exegética de textos da Bíblia Hebraica, este é o eixo antropológico; e por fim, terminará por confrontar o conteúdo extraído exegeticamente da Bíblia Hebraica com os sintomas da cultura somática atual, este será o eixo teológico e sociológico.

Bibliography: leaves 127-134 / Integrating psychology and spirituality to open up discussion on spiritual identity and its effects on the whole person was birthed in a counselling context, as individuals sought answers for various problems, having an effect on their psychological and spiritual well-being. The body, soul and spirit approach unfolded, as we explored their identity, more specifically, their spiritual identity, thus integrating psychology and spirituality. The aim was to explore how the discovery of their spiritual identity had an effect on them holistically. I chose a qualitative research design because my research questions required the collection and analysis of rich, in-depth data regarding participants’ psychological and spiritual journeys (Phipps, & Vorster, 2011; Ryan, 2006). My data collection method was twofold, using both in-depth interviews (narrative storytelling), as the initial stage for the individual to tell their story and the effects on their psychological and spiritual well-being, as well as semi-structured interviews (brainstorming), as the second stage in the research. The objective was to see what effects the problem had on them as a whole person. I used two stages of data analysis to reach this objective namely a collaborative deconstruction technique, together with the individual as the first stage and secondly a thematic analysis to interpret the main messages, patterns that repeated, as well as the highlights, having an effect on them as a whole. The results confirmed that individuals “discover” their spiritual identity when their self-identity reaches a limit of coping with problems and have more positive effects on them as whole persons. The significance of the research is that it has contributed to a more integrated counselling approach, within psychology, for counsellors and psychologists, to explore spiritual identity with the individual. Through the integration of seeing individuals as whole beings, including a spiritual dimension, awareness was created within the counselling context of the value of seeing individuals in a more integrative and holistic manner. Such a psycho-spiritual integrative approach is more relevant in the field of counselling in journeying with individuals in wholeness and affecting their dimensions of body, soul and spirit positively in the context of identity. / Psychology / M.A. (Psychology)

The similarities between psychosis and different mystical experiences are striking. Professor Jens-Ivar Nergård (1998, 2006) has pointed out similarities between the calling of the Sami shaman/nåjd and the state of psychosis and high-lights the reciprocal meanings andpurposes of these similarities in a Saami context where the calling and the called are regarded as meaningful for the community. By comparing what psychodynamic theorynames psychosis with the calling process of the nåjd the aim of this work is to investigatethe question of how the latter’s discourse finds individual and contextual purpose andmeaning in the psychological functions leading to the former. Since this comparison andinvestigation concerns two different ontologies and discourses, with their own conceptsand views on the psychological functions mentioned, it is done in a qualitative comparativemethod of discourse analysis.The psychodynamic discourse through the books of professor Johan Cullberg classifiespsychosis as a psychological regression to a more primitive psychological state in whichthe individual is caught in primary process thoughts; characterized by dilutions, hallucinations and magical thinking. The psychodynamic discourse sees no contextual, and verylittle individual, meaning or purpose with these functions. This theory is what I will compare to the material given by primarily Jens-Ivar Nergård from a Saami discourse.What I find in the discourse material is an ontology - simultaneously psychological, spiritual, practical and religious (hence the interest from the perspective of psychology of religion) – which differs from the ontology of the psychodynamic discourse in crucial ways.In the Saami discourse the individual experiencing what the theory would name hallucinations, dilutions or psychosis is never disconnected from his or her community and contextbut is instead seen as an important and strong bringer of insights and knowledge. This isconnected to the ontology mentioned above in which relating to - seeing, hearing and interacting with - non-human persons is viewed as a natural experience to understand andrelate to nature, the community, the past and present. The psychological functions in which these interactions take place are regarded as meaningful, significant and sacred.

The diploma thesis concerns my life project ZaBřehem and my activity in this project, which has the character of cooperation, organization, DIY, home design, web design, painting, crafts and over time also cultural organization and curation. The work goes through several components of the whole project and aims to defend the role of the artist in creating a new place that has the ambition to change the approach to people diagnosed with mental illness. At the same time, it focuses on the space specifically of one of the rooms, the layout of which the author considers her own work, as well as the method of transferring this space to the school premises for defense, which will create another site-specific installation.