This thesis deals with the relation of Hellenic philosophy to evolutionary biology. The first part entails an explication of Hellenic cosmology and metaphysics in its traditional understanding, as the Western component of classical Indo-European philosophy. It includes an overview of the relevant contributions by the Presocratics, Plato, Aristotle, and the Neoplatonists, focusing on the structure and origin of both the intelligible and sensible worlds. Salient aspects thereof are the movement from the transcendent Principle into the realm of Manifestation by means of the interaction between Essence and Substance; the role of the Logos, being the equivalent of Plato’s Demiurge and Aristotle’s Prime Mover, in the cosmogonic process; the interaction between Intellect and Necessity in the formation of the cosmos; the various kinds of causality contributing to the establishment of physical reality; and the priority of being over becoming, which in the case of living organisms entails the primacy of soul over body. The first part of the thesis concludes with a discussion of the implications of Hellenic cosmology and metaphysics for evolutionary biology, including an affirmation of final and formal causality over and against its rejection by the modern scientific project. The second part commences with a delineation of organic form and transformation, emphasizing the mathematical foundations thereof. It continues with a critical consideration of the modern evolutionary theory on both scientific and philosophical grounds. In the process a fundamental distinction is made between micro- and macro-evolution, involving the reshuffling of existing genetic material which is acted upon by natural selection, and the production of new genetic material by means of macro-mutations, respectively. In the remainder of the thesis the macro-evolutionary process is described as mainly lawful, directed and convergent, instead of contingent, undirected and divergent as postulated in the modern evolutionary synthesis. This approach does not preclude the recognition of exceptions, due to the limitation of Intellect by Necessity – that is to say, of teleology by mechanism. / Religious Studies & Arabic / D.Litt. et Phil. (Religious Studies)

This thesis analyses the method, purpose, and results of Aristotle's treatment of a select number of Presocratic and Platonic theses about the soul within the context of De Anima 1. Contrary to a prevalent interpretation of De Anima 1 which sees Aristotle's treatment of his predecessors' psychological views as dialectical, I argue that Aristotle treats his predecessors as having offered potentially viable hypotheses about the nature of the soul, and that these hypotheses are treated as attempts to explain the soul's basic powers. I further show that, in order to test the explanatory limits of these theories, Aristotle uses a version of the scientific method of inquiry advertised in the Prior and Posterior Analytics, which consists in setting out the basic psychological phenomena which psychology should explain, and then testing the extent to which his predecessors' definitions of the soul are able to accomplish this task. This thesis argues that, by demonstrating where his predecessors' first principles fall short, Aristotle is able to make theoretical progress towards establishing his own 'hylomorphic' first principle of soul, that soul is the 'first fulfilment of a natural instrumental body', and towards the idea that soul operates in the body of living beings as a formal, final, and efficient cause.

This essay deals with the concept of 'soul' in beliefs among north germanic pagans. As it comes forth in written sources, this concept can easely be seen as an odd contradiction, since the concept of 'soul' after the demise of a person seems to split. There seems to exist both an idea of different realms for the dead, and a thought that the dead would 'live' on in their graves. Some researchers, i.e. Price (2002) and Kaliff (1997), think that the soul of the dead human according to Nordic pagan belief split apart in a way, that there was an idea of the human soul being made up of several aspects, each with its own goal an purpose. Five such aspects have been identified - a protective free-soul, a personification of the inviduals luck (and possibly part of his/her destiny), a physical body or an aspect of the soul abilitating shape shifting, a persons thoughts and goals and very essence, and finally the dead body 'living' on in the burial mound. An alternative interpretation (i.e. Ellis 1968) is that the different explanations of the future of the dead are results of different traditions, connected to geographically and/or chronologically fixed ideas, but that certain remnants of earlier traditions could remain even when a new view of the afterlife has taken over. I have chosen to discuss these different viewpoints by comparing them with each other and with later swedish folklore, that is documented and seemingly originating during christian times. By peeling off views and beliefs of known christian origin, suprisingly well preserved representations of presumably older (pagan) views of the 'soul' and and its aspects have been identified. Furthermore, representations of soul aspects not yet described in connection with nordic paganism, and still not traceable to christian views, have been found. The result of the essay is that the theory of several soul aspects in pre-christian or pagan nordic beliefs seems to hold up best. Even if there, without a doubt, to some degree existed local variations and even though no tradition remains unchanged over time, it still would seem that the influence of these factors cannot in full explain the observed variation in views on soul aspects in pre-christian viking age Norse religion.

The first animal-to-human blood transfusions performed in seventeenth-century England focused on patients suffering from mental diseases such as melancholy. Many physicians diagnosed melancholy as a disease of the body, mind, and soul in which blood played a key role. Philosophy, religion, and folklore helped formulate blood as an elusive yet powerful substance with access to immaterial mind and soul in addition to the body. English physician Richard Lower conducted these first transfusions yet recorded little about his personal theories regarding how melancholy and blood affected the body, mind, and soul. The philosophies of Lower’s colleagues, Thomas Willis and Robert Boyle, provide a new context and reasoning behind Lower’s experiments. Lower, Willis and Boyle’s combined work explains the theory of blood diseases and how blood transfusions could potentially treat mental diseases including melancholy.

The aim of this diploma thesis is to analyse the Heidegger's daseinsanalysis. I focus in particular on a description of its roots and basics, that it originates from. Furthemore I refer to its philosophical fundament and its practical application to a psychotherapy, where it helps patients to grasp their lost life balance and orientation. I choose this topic because it is related to my bachelor's thesis, that is named "Sense of life and current human" . The daseinsanalysis also discusses the position of the human in the world and his being and searching of the life's meaning. In the contemporary global world full of disagreements and conflicts and the hectic pace of modern life, more and more people deal with the psychological or neurotic problems, more and more people search for their place in the world. Thanks to their inability to deal with these problems by their own strengths, they subsequently seek the help of psychologists. There the daseinsanalysis comes into play in the form of an individual or a group therapy. I reckon Edmund Husserl and Martin Heidegger, whose philosophical theories helped to create roots for the development of the daseinsanalysis, among the most influential representatives of the daseinsanalysis's development. Next I would like to mention Ludwig Binswanger, Medard Boss...

Univerzita Karlova v Praze Husitská teologická fakulta Diplomová práce TERAPIE DUŠE POMOCÍ PRÁCE S TĚLEM BODYTERAPIE Praha, 2012 Bc. Lada Králová Univerzita Karlova v Praze Husitská teologická fakulta Diplomová práce TERAPIE DUŠE POMOCÍ PRÁCE S TĚLEM BODYTERAPIE THERAPY OF THE SOUL BY BODYWORK BODYTHERAPY Vedoucí práce: Autor: PaedDr. Mgr. Hana Žáčková Bc. Lada Králová Praha 2012 Na tomto míst bych ráda pod kovala vedoucí diplomové práce paní PaedDr. Mgr. Haně Žáčkové za cenné připomínky. Prohlášení Prohla uji, e jsem tuto diplomovou práci vypracovala samostatn a výhradn s pou itím citovaných pramen , literatury a dal ích odborných zdroj . v Praze, dne 27. června 2012 Lada Králová Anotace Diplomová práce se zabývá bodyterapií, psychoterapií zaměřenou na tělo. Teoretická část je rozdělena do pěti oddílů, z nichž první část seznamuje s bodyterapií a historií terapeutických přístupů práce s tělem. Druhá ást práce je zaměřena na bioenergetiku a pojetí tělesného konceptu, kterého využívá právě bodyterapie. V další ásti práce se v nujeme rozpoznávání signálů z těla, jako je řeč těla a organismický pohled na osobnost. Ve čtvrté části práce blíže specifikujeme jednotlivé charakterové typy člověka. V posledním oddíle se zabýváme zejména psychoterapeutickou intervencí zaměřenou na tělo. Praktická část mapuje...

A critical introduction to the relation between philosophy and education as a phenomenon in postmodern times. We can perceive it as three separate units. The boundaries between them are historical rather than thematic. In the first unit we livelily pursue Plato. In the second unit we discover Patočka's thoughts on philosophy and education. And in the last one we immerse in thematically similar mooded work of Hogenová. During our journey we gradually, but very delicately, discover the common presence of these three philosophers in one philosophical tradition. Our task is to gradually discover this tradition, to grasp it, but above all to experience it and at the end decide, if we will join it or refuse it as unnecessary. Powered by TCPDF (www.tcpdf.org)

The thesis deals with the interpretation of the 'soul care' theme supplemented by the considerations falling within the educational philosophy. The author of the thesis puts forvard three crucial questions as set in the introduction: What is the 'soul care' and what does it include? What would be the possibilities of getting back to this concept in the current times and would this be possible indeed? What role performs the school within the concept of 'soulcare' and what is the teacher's role? The thesis is divided in three parts denoting the comprehension of the concept of the soul in the Ancient times, in the New Age, within Patočka's concept of history and life movements and questioning, dialogue and discovering the sole origin as properties which are vitally important for the soul movement. The 'soul care' is also closely connected with the phenomenon of freedom as the freedom towards something which helps to found us and to form us. The necessity of the 'soul care' update has been gradually occuring and the primary role in such course of education belongs to school as the main contributory.

Quand on veut prendre connaissance d'une information ou bien la transmettre, on utilise le langage. Ce langage constitue un apprentissage dès la naissance et obéit à des règles, une structure qu'il faut assimiler et respecter le plus rigoureusement possible pour s'assurer son efficacité. Il est dit intelligible parce qu'il est conçu par la pensé, mais est-il le seul langage existant ? La pensée est, par nature, consciente, condition nécessaire à l'élaboration d'un outil de communication comme le langage. D'où la question de savoir si toute pensée est consciente et s'il ne peut pas exister un langage dont la structure obéisse à d'autres lois que celles de la pensée rationnelle. Cela pousse sur le chemin de la psychanalyse et prioritairement sur l'étude des rêves dont la nature dévoile l'existence de l'inconscient psychique et de l'autonomie de son fonctionnement. Mais sa spécificité est qu'il est omniprésent dans la vie de l'individu, comme une trame de fond où se développe ensuite le comportement conscient, tributaire des perceptions sensibles donnant lieu à un investissement affectif inconscient. Les objets et représentations dans lesquels se fait cette projection sont des symboles. Il existerait alors une forme de langage dont le fondement est le symbole. Dès lors, il devient nécessaire de s'intéresser aux activités caractéristiques de la vie quotidienne consciente, comme le travail et la créativité. Leur étude révèle l'existence d'un mode de pensée fondamental dont on fait l'expérience dans l'enfance et se caractérise par la croyance et l'irrationalité : le mode de pensée primitif. Ainsi, il convient d'étudier les bases de la croyance du primitif car elles sont encore reconnaissables dans la société moderne comme dans les goûts individuels ou collectifs. Finalement, ce qui a été identifié comme un langage symbolique inconscient n'est pas seulement le moyen pour l'âme de se manifester, mais appartient à la nature même de celle-ci. / When we want to get acquainted with an information or to transmit it, we use the language. This language represents an apprenticeship as soon as we bear and obeys some rules, a structure, which it is necessary to assimilate and respect as strictly as possible to guarantee its efficacy. It is called intelligible because devised by the thought, but is it the only existing language? The thought is, by virtue of its nature, conscious, a necessary condition in the elaboration of a communication tool such as the language. So, the question is to know if all the thoughts are conscious and if a language can exist, whose structure obeys other laws than the ones of the rational thought. It pushes towards the way of the psychoanalysis and, firstly to the study of dreams, whose nature reveals the existence of the psychic unconscious and of the autonomy of its functioning. But its specificity is that it is omnipresent in the individual's life, as a background where the conscious behaviour then develops, being dependent on sensitive perceptions that give rise to an unconscious emotional commitment. Objects and representations in which is made this projection are symbols. There would be then a shape of language the foundation of which is the symbol. Since then, it becomes necessary to be interested in the characteristic activities of the conscious everyday life, such as work and creativity. Studying them reveals the existence of a fundamental way of thinking we experience in the childhood and is distinguished by the belief and the irrationality: the primitive way of thinking. So, it is advisable to study the bases of the belief of the primitive because they are still recognizable, both in modern society and in individual or collective tastes. After all, what was identified as an unconscious symbolic language is not only the way, for the soul, to express itself, but belongs to the nature of this one.

Cette thèse voudrait faire connaître la pensée de Francisco Canals, philosophe catalan qui s’inscrit dans la tradition de la philosophie thomiste mais avec beaucoup de particularités. L’œuvre de Canals est principalement un effort de fondation de la métaphysique, dans le sillage de Joseph Maréchal.Nous présentons un élément qui transperce toute l’œuvre de Canals: l’auto-connaissance de l’âme. Nous allons voir si la doctrine de Canals sur la cognitio de anima secundum quod habet esse, un des fondements de la métaphysique selon lui, peut être considérée comme un élément central et structurant de toute sa pensée. Nous pensons, en effet, que cet élément permet à Canals d’avoir une vocation systématique et une compréhension unitaire de toute la philosophie.Une présentation unitaire et systématique de la pensée originale de Canals constitue une invitation à considérer plus cet auteur et sans doute un apport à l’Académie. / The aim of my thesis is for the reader to become acquainted with the thought of Francisco Canals, a Catalan philosopher whose work builds on the tradition of thomistic philosophy yet with many specific particularities. Canals’ work is mainly an attempt to lay the ground for metaphysics, building on Joseph Maréchal’s work. In this thesis I will focus on one aspect underlying the whole of Canals’ work : the soul’s knowledge of itself. My aim is to assess the extent to which Canals’ theory on cognitio de anima secundum quod habet esse, which is, according to him, one of the fundamental bases of metaphysics, may be considered a core element and a driving principle for the whole of his thought. Indeed my view is that this one point is what enables Canals to develop a systematic and comprehensive understanding of the whole of philosophy. This unified and systematic approach to Canals’ original thought should be taken as an invitation to give greater importance that author and shall hopefully be considered helpful in the academic field.