Thesis (M.Phil.) - University of St Andrews, November 2009.

Proefschrift--Rijksuniversiteit te Utrecht. / Bibliography: p. [249]-253.

Thesis (Ph. D.)--Potchefstroom University for Christian Higher Education in association with Greenwich School of Theology, U.K., 2000. / Includes bibliographical references (leaves 388-397).

Thesis (M.A.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2002. / Abstract. Includes bibliographical references (leaves 58-59).

Thesis (M.A.)--Denver Seminary, 2005. / Includes bibliographical references (leaves [95-100] ).

Thesis (PhD(N.T.)--University of Pretoria, 2006. / Includes bibliographical references (leaves 447-520)

M.A. (Fine Arts) / The end of this millennium presents the human race with feelings of anxiety, fear and even despair. With the rapidly growing scientific and technological development we may feel increasingly threatened as individuals. Both the value of life and it's mysterious essence are placed in question (e.g. issues of abortion and cloning). Without a spiritual dimension to our lives, we proceed into the future with uncertainty. Suzi Gablik (1991: 3) sets out the problem when she states: The question is no longer how did we get here, and why? but where can we possibly go, and how? We live in a society that has drastically narrowed our sensibility to moral and spiritual issues, the problem we face is how to deal with a belief structure that has blocked both psychological and spiritual development. This thesis will argue that the desire for a spiritual dimension to life is not redundant in the technological age to come, instead it becomes ever more important for our psychological and spiritual health in an age where "the head rules the heart". My work is a plea for us to return to matters ofthe heart, the primal things that makes man what he is - spirit, soul and body. These three elements are linked inextricably. Without the one the other cannot exist and we will be handicapped as human beings. I am also questioning the focus ofour society, which seems reduced to physical things (temporal), rather than spiritual things (eternal). In my plea for us to return to matters pertaining to the spirit, I claim that God is spirit (John 4:24) and that things ofthe spirit can be spiritually discerned and not solely via the mind. The question we may ask is: has the world of the spirit become inaccessible because the mind is given pre-eminence in our society? Have we then as a result arrived at a time of spiritual bankruptcy where the spirit of man has gone into some kind of dormancy or hibernation awaiting a better season in which to come forth? In this I associate myself with Anselm Kiefer. Mark Rosenthal (1987: 26) quotes Kiefer thus: I think a great deal about religion because science provides me with no answers.

This thesis demonstrates that “Pleasure and Necessity”, a section of Hegel’s Phenomenology of Spirit, both should and can be re-written, bringing the female reader out of the margins and into the texts of Hegel’s Absolute system. First, I demonstrate that the Phenomenology is a Bildungsroman that is both important for the reader’s philosophical education and Hegelian science itself. I provide an interpretation of “Pleasure and Necessity”, demonstrate that this section alienates the female reader, and discuss why Antigone is not a solution to this problem. Rather, I conclude that this stage should be re-written. Furthermore, I argue that “Pleasure and Necessity” can be re- written because the Phenomenology already contains the outline of its own re-writing insofar as it corresponds to the Logic. Finally, I re-write “Pleasure and Necessity” as “Impulse and Ought”, using new figures to re-stage the logical operation that occurs in the original text.

Submitted in accordance with the requirements for the Degree of Masters in the subject of Psychology, Faculty of Arts at the University of Zululand, 2007. / This study identifies a new paradigm for working with body, mind and spirit that facilitates psychotherapeutic processes. It uses both the verbal and non¬verbal components of human experience. It transforms life's challenges into an empowering, transformational and healing process, allowing opportunities for unfolding our true potential. Philophonetics is a modality of counselling, psychotherapy and coaching. It is a phenomenological approach to human experiences that facilitate the client in a process of active exploration, self discovery and empowerment to become more conscious in their own knowing and way of being in the world. It accepts awareness through the living body as a way of knowing through sensation, movement and gesture, visualization of internal dynamics and the resonance of sound therapy. The skills learnt in the sessions can be practiced and integrated by the client and used for self-management and self-care between sessions and after therapy is completed. The present study has shown how effective philophonetics can be and it is evident that this modality cuts across cultures. The findings of the present study are in keeping with international literature which confirms that philophonetics unlike other therapeutic modalities, it does not rely heavily on the verbal mode but employs about 80% of the nonverbal phase.

Thesis advisor: Christopher Matthews / Thesis advisor: Matthew Monnig / Thesis (STL) — Boston College, 2022. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.