Bakgrund: Patienter och anhöriga vill ha själsligt stöd från sjuksköterskor när patienter vårdas i livet slut. Sjuksköterskans stöd kan visas genom samtal, tydlig kommunikation, empati, förståelsen att utföra religiösa ritualer och viljan att finnas till för patienten och dess anhöriga. Problemformulering: Tidigare forskning visar också att patienter och anhöriga är i behov av själsligt stöd från sjuksköterskorna. Sjuksköterskans erfarenheter av att ge själslig omvårdnad bör undersökas för att skapa ytterligare kunskaper inom ämnet. Syfte: Syftet är att beskriva sjuksköterskors erfarenheter av att ge själslig omvårdnad till patienter vid livets slut. Metod: En allmän litteraturöversikt utfördes. Sju kvalitativa och tre kvantitativa artiklar granskades. Artiklarna söktes fram i databaserna Cinahl+ och PubMed. Resultat: Majoriteten av sjuksköterskorna var eniga om att utbildning inom själslig omvårdnad var nödvändig för att utveckla kunskapen om omvårdnad vid livets slut. Exempel på brister som sjuksköterskorna kunde se inom den själsliga omvårdnaden var brist på kunskap, brist på vilja, rädsla och tidsbrist. Sjuksköterskorna ansåg att själsligt stöd var viktigt för både patient och anhöriga. Slutsats: Ytterligare forskning inom området krävs för att bredda sjuksköterskors kunskap om själslig omvårdnad vid livets slut.Vidareutbildningsinsatser inom ämnet bör utvecklas och implementeras i omvårdnaden. / Background: Patients and their relatives want to receive more soul support when patients receive end of life care. Nurses support can be shown through conversation, clear communication, empathy, understanding religious rituals and the will to be there for the patients and their relatives. Problem: Previous research shows that patients and their relatives need soul support from nurses. Nurses experiences of giving soul support needs to be examined to create further knowledge. Purpose: The purpose is to describe nurses’ experiences of giving soul support to patients with end of life care. Method: A general literature review was performed. Seven qualitative and three quantitative articles were reviewed. The articles were searched in Cinahl+ and PubMed. Result: Most of the nurses agreed that further education in soul care was needed to evolve knowledge about end of life care. Examples of shortcomings that the nurses could see in soul care was lack of knowledge, lack of will, fear, and lack of time. The nurses feel that soul care is important for both the patient and their relatives. Conclusion: Further research is needed to broaden the knowledge of soul support in end of life care for nurses. Further education in the subject should be developed and implemented in the care.

The aim of this thesis is to provide a close reading and a philosophical and anthropological interpretation of Burton's understanding of the concept of melancholy (as well as the concept of the human being and the world) as it is presented in his work ​The Anatomy of Melancholy​. The primary objective will be gradually to respond to the following questions: How did Burton perceive the concept of melancholy? How did he make use of it within his notion of ​the melancholic world​? Based on this, his vision of a remedy to the melancholic disease afflicting the whole world, together with the form of this treatment presented in The Anatomy of Melancholy will be thereafter shown and explained. This task will be preceded by an analysis situated on the edge between the history of ideas and intellectual history, cultural history, and philosophical anthropology with a small overlap with the history of mentalities. This analysis will firstly reveal the diversity and rich history of the concept of melancholy and, subsequently, open up the intellectual milieu and ideas which form the basis of Burton's notion of the problem of the melancholic world and its treatment. This thesis, especially in its final part, will rely on a contextual reading of ​The Anatomy of Melancholy​. In order to acquire an overall...

The main goal of this thesis is to describe the evolution of the concept of a world soul in the thought of Cambridge Platonist Henry More (1614-1687). However, this topic is discussed within the broader context of early modern philosophy and the birth of modern science. The philosophy of Henry More presents a very interesting confrontation between Renaissance Neo-Platonism and Cartesianism, early modern mechanicism and the newest scientific discoveries of his age, the notion of a world soul being exactly the point where all these thought currents meet. The classical conception of a platonic world soul in More's early thought later becomes the Spirit of Nature, a principle complimentary to mechanicism (and at the same time acting as its metaphysical foundation). Yet in order for the regularity of such phenomena as gravitation to be guaranteed, the Spirit of Nature has to be rid of any conscience and will of its own. However, besides this tendency to "strip" the world soul of its personal aspects, leading ultimately to the notion of a completely impersonal natural law, a deeper analysis of certain aspects of More's philosophical system shows also a determination to preserve the broader connections that tie the classical notion of a world soul to a specific world picture that does not necessarily fit...

Diploma thesis "Yoga as a tool for the conscious body from the perspective of the phenomenological concept of corporeality" deals with corporeality, the phenomenology of the body and yoga as a tool for finding the harmony of the conscious body. The introduction of the thesis explains the importance of this topic from the perspective of the society-wide concept and also explains the motivation of the author to its processing. The historical background dealing with the Cartesian conception of the body based on Descartes' dualism was described in the theoretical part. The next chapter in the theoretical part was devoted to the comparison of concepts from Cartesian and yoga meditation, and description of the phenomenology of corporeality in Merleau-Ponty. The chapters dealing with the issue of increasing psychic tension in children and youth and the resulting need to deal with the care of the soul were emphasized. The importance of yoga as a meaning of restoring stability was explained in a separate chapter. Individual types of asanas and their effect on the human body were described there as well. The effects of yoga on health in selected research publications were discussed in the practical part along with foreign researches by contemporary scientists and researchers from the ranks of psychologists,...

In this dissertation I analyze issues of Christian roots presentation in primary education. I also emphasis deviation from human being understanding - as being physical and spiritual. Actually physical dimension is preferred. I point to often forgotten pedagogical legacy of apostles saint Cyril and Metod, also their bravery related to the confidence in Jesus Christ legacy. Mentioned three church institutions are not mentioned in the education system, instead of Jesuits. In case of Jesuits, there is totally missing positive point of view and information about benefits for actual education model. This benefit I describe also for other two church institutions, piarists and salesians, whose are not implemented in to the logical documents. Also pedagogic legacy of Jan Amos Komensky is not presented as a work focused on both human dimensions and is limited only on practical part of his pedagogical work. That is why I emphasis those diversions and I described benefits of individual personalities and institutions, their sense and focus on human included, and not only his physical part, but also spiritual. In the end of my dissertation I propose way of Christian roots presentation in RVP ZV, I mention didactic tools useful for their learning at all levels and periods in primary education system.

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[pt] Dentre as muitas metáforas que expressam o amor de Deus à humanidade a das núpcias é a que merecia maior destaque na opinião de alguns teólogos, tanto os teólogos da antiguidade como os dos tempos modernos, certamente pelo elevado nível de intimidade que a metáfora autoriza imaginar no tocante ao amor incontido de Deus à sua Igreja. Trata-se, então, de um trabalho oportuno, útil à espiritualidade da igreja, e particularmente a cada cristão. Decerto, tem-se ouvido muitas homilias sobre Deus nos moldes da relação Senhor-servo; Pai-filho; Deus-humano; Pastor-ovelha; Santo-pecador. Todas têm correspondência na Escritura, mas enfatiza pouco – ou não a altura – a categoria do amor daquele que ocupa a superioridade nessa relação e, por isso, nenhuma dessas metáforas se comparam à relação Esposo-esposa. Para isso, a focagem deste trabalho recai sobre uma das obras de Orígenes cujo título é: Homilias e Comentário ao Cântico dos Cânticos. Fato é que Orígenes viu nessa relação Esposo-Esposa uma prefiguração do encontro entre Cristo – o Verbo – que se aproxima indo ao encontro da Esposa – a igreja, mas também ao cristão individual, expressando dessa forma o plano da redenção. Em seguida, este trabalho se achega ao livro bíblico atribuído a Salomão, juntamente com a obra de Orígenes sobre o Cântico dos Cânticos, que por sua vez, está dividido em duas homilias e o comentário. Por fim, este trabalho recortou os principais componentes que podem reforçar a construção de uma teologia nupcial como proposta cristológica, visto que Orígenes aplicou sua teologia à alma do fiel propriamente, não somente à igreja enquanto corpo do Cristo. Assim, ver-se-ão os integrantes mais próximos dessa relação de amor, tais como beijos; leito; perfume; peito; abraço; beleza; sombra; entre outros, num estado de progresso, a fim de magnetizar a alma do fiel a esse encontro nupcial com o Cristo-Esposo. / [en] Among the many metaphors that express God s love for humanity, that of the wedding is the one that deserves greater prominence in the opinion of some theologians, both the theologians of antiquity and those of modern times, certainly due to the high level of intimacy that the metaphor allows to imagine in the concerning God s unrestrained love for his Church. It is therefore a matter of timely work, useful to the spirituality of the church, and particularly to every Christian. Certainly, many homilies on God have been heard along the lines of the Lord-servant relationship; Dad son; God-human; Shepherd sheep; saint-sinner. All have correspondence in Scripture, but it emphasizes little - or not enough - the category of love of the one who occupies the superiority in this relationship and, therefore, none of these metaphors compares to the Husband-Wife relationship. For this, the focus of this work falls on one of the works of Origen whose title is: Homilies and Commentary on the Song of Songs. The fact is that Origen saw in this Husband-Wife relationship a prefiguration of the encounter between Christ – the Word – who approaches, going to meet the Bride – the church, but also the individual Christian, thus expressing the plan of redemption. Then, this work approaches the biblical book attributed to Solomon, together with Origen s work on the Song of Songs, which in turn is divided into two homilies and the commentary. Finally, this work cut out the main components that can reinforce the construction of a nuptial theology as a Christological proposal, since Origen applied his theology to the soul of the faithful, not only to the church as the body of Christ. Thus, the closest members of this love relationship will be seen, such as kisses; bed; perfume; chest; hug; beauty; shadow; among others, in a state of progress, in order to magnetize the soul of the faithful to this nuptial encounter with Christ the Spouse.

[pt] A presente dissertação percorre o caminho proposto pela antropologia filosófica de Lima Vaz e pela sabedoria bíblica, mormente manifesta na Primeira Carta do Apóstolo Paulo aos Tessalonicences no ensejo de responder à questão: O que é o Homem? Um problema elementar, profundo e exigente, presente em todos os tempos, culturas e diversos campos do saber. Encontrou-se na reflexão vaziana e na tradição bíblico-cristã uma Antropologia Integral com a tríade Corpo, Alma e Espírito, sendo uma resposta para desafios sempre presentes ante a racionalidade humana e a busca de pensar a fé. No profícuo diálogo entre teologia e filosofia o homem encontra respostas para problemas histórico-culturais, superando reducionismos que fragmentam a unidade da razão e a verdade da fé revelada. / [en] This dissertation follows the path proposed by Lima Vaz s philosophical anthropology and by biblical wisdom, mainly manifested in the First Letter of the Apostle Paul to the Thessalonians, in the opportunity to answer the question: What is man? An elementary, profound and demanding problem, present in all times, cultures and diverse fields of knowledge. An Integral Anthropology with the triad Body, Soul and Spirit was found in the vazian reflection and in the biblical-christian tradition, being an answer to challenges always present before human rationality and the search to think faith. In the fruitful dialogue between theology and philosophy, the Man finds answers to historical-cultural problems, overcoming reductionisms that fragment the unity of reason and the truth of revealed faith.

Cette thèse examine l'évolution du concept d'esprit dans la lignée humaine, en comparaison du développement de ce concept chez l’enfant, afin de déterminer quand les êtres humains auraient commencé à penser aux autres et à eux-mêmes en tant qu’esprit dans un corps. Une revue de la littérature sur le concept au travers l’histoire a permis de le définir comme un outil cognitif désignant les agents intentionnels ayant une influence sur la matière. Compte tenu de cette définition, le concept d'esprit est donc un précurseur du sens de l’agentivité et de la faculté cognitive permettant d'attribuer l'esprit à autrui, également appelée Théorie de l'Esprit (TdE). Il est suggéré que l’agentivité et la TdE se développent en trois stades dans la lignée, de la même manière qu’on l’observe chez l’enfant : 1) la conscience de soi et des autres, 2) l’attention conjointe et 3) la présence d'émotions sociales complexes telles que la compassion. Une revue systématique a ensuite été réalisée dans le but de sélectionner, sans biais, des données archéologiques infirmant ou confirmant cette hypothèse. La revue est basée sur l’impact annuel moyen des textes (nombre de citations) et utilise des combinaisons de mots-clés en lien avec les manifestations probable du concept de l’esprit, de l’agentivité et de la TdE durant la préhistoire. Les résultats de l'analyse portent à croire que : 1) l’agentivité et la TdE1 (conscience de soi et des autres) existeraient au moins depuis Homo habilis, mais probablement depuis l’ancêtre commun à Pan et Homo; 2) la TdE2 (attention conjointe) serait présente au moins depuis Homo erectus/ergaster, mais probablement depuis l’ancêtre commun à Pan et Homo si nous supposons que les trois stades ont évolué de manière consécutive tel qu’observé chez l’enfant; et 3) la TdE3 serait présente au moins depuis Homo erectus/ergaster mais probablement depuis l’ancêtre commun de Pan et Homo. Finalement, on peut aussi conclure que : 4) le volume du néocortex semble avoir augmenté en parallèle à la maîtrise et au développement de l’agentivité et de la TdE, et ce depuis au moins le début de la lignée Homo. Le rôle de l’esprit dans la complexité sociale et les raisons de son émergence sont explorés en détails dans la conclusion. / This thesis examines the evolution of the concept of mind in the human lineage, in comparison with the development of this concept in children, to determine when humans would have started to think of others and of themselves as a spirit in a body. A review of the literature on the concept throughout history has made it possible to define it as a cognitive tool enabling intentional agents to have an influence on matter. Given this definition, the concept of mind is therefore a precursor to the sense of agency and the cognitive ability to attribute mind to others, also known as Theory of Mind (ToM). It is proposed that agency and ToM evolve in three stages along the Homo line, like what is seen in children: 1) awareness of self and others, 2) joint attention, and 3) the presence of complex social emotions such as compassion. A systematic review was then carried out with the aim of selecting, without bias, archaeological data invalidating or confirming this hypothesis. The review was based on the average annual impact of the articles (number of citations) and used combinations of keywords related to the likely manifestations of the concept of mind, agency, and ToM during prehistory. The results of the analysis suggest that: 1) Agency and ToM1 (awareness of self and others) existed at least since Homo habilis, but probably since the common ancestor to Pan and Homo; 2) ToM2 (joint attention) was present at least in Homo erectus/ergaster, but probably since the common ancestor between Pan and Homo, if we assume that the three stages evolved consecutively as observed in children; and 3) the ToM3 (compex social emotions) was present at least since Homo erectus/ergaster but probably already in the common ancestor of Pan and Homo. Finally, we can also suggest that: 4) the volume of the neocortex seems to have increased in parallel with the mastery and development of agency and ToE, and this being the case since at least the beginning of the Homo lineage. The role of the mind in social complexity and the reasons for its evolution are explored further in the conclusion.

The purpose of this study has been to describe and understand the meaning of adult children´s experience of growing up in a family with addiction. The study is based on a lifeworld phenomenological approach where the adult children have been the focus. The data collection consisted of five open interviews, where the adult children gave their experience of their childhood. The result of the study shows that adult children all have experienced the sense of shame/stigma, de-prioritized, a dysfunctional everyday life, a body that reacts and a body that remembers. This has led to various challenges and consequences while growing up, the adult children have handled this differently according to their own abilities and circumstances. It has also resulted in challenges in adulthood, which also have been handled differently depending on the person. Based on the results, it has been possible to understand the importance of preventive work towards families where there is an addiction problem. Something that further needs continuous research to prevent dysfunctional upbringing.