Submitted by Irene Nascimento (irene.kessia@ufpe.br) on 2016-08-18T18:20:32Z No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) dissertação final - revisada 02maio2016.pdf: 583195 bytes, checksum: 87ae33044b75e7ee2cb74ba1f0cd5036 (MD5) / Made available in DSpace on 2016-08-18T18:20:32Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) dissertação final - revisada 02maio2016.pdf: 583195 bytes, checksum: 87ae33044b75e7ee2cb74ba1f0cd5036 (MD5) Previous issue date: 2013-05-10 / Capes / O objetivo desse trabalho é compreender a significação, surgimento e desenvolvimento do conceito de angústia (Angst) na Fenomenologia do Espírito (2007). Para tanto, desenvolveremos um estudo pormenorizado do novo conceito de subjetividade como consciência-de-si, para compreender o próprio modus operandi dessa consciência que tenta salvaguardar o que acredita ser sua verdade, mas, porque, em contraponto com sua necessidade intrínseca de ir sempre além de toda e qualquer satisfação limitada, a angústia surge, devendo esta, ser suprassumida, para que uma nova figura da consciência apareça em sua maior riqueza de determinações. No caminho das transformações da relação indivisível sujeito-objeto, que é o próprio núcleo formador da consciência, logo de sua verdade, a consciência produz formas diferentes de experiência, e este caminho necessário, mas angustiante, pela perca incessante, mas necessária de suas verdades, é o procedimento da própria formação do sujeito para o saber, uma descoberta de si-mesmo e de seu tempo como momentos de um processo de formação para a ciência, espírito que se sabe desenvolvido. Assim, buscaremos mostrar que a angústia aparece nesse interstício entre o deparar-se da consciência com uma nova verdade, em contraste paradoxal com a verdade que tinha até agora, cobrando da própria subjetividade um atirar- se nesse novo desconhecido, realizando, assim, o caráter de possuir em si-mesmo seu limite. / The objective of this work is understand the meaning, emergence and development of the anguish concept (Angst) in the Phenomenology of Spirit of Hegel. To do so, we develop a detailed study of the new concept of subjectivity as self-consciousnes, to comprehend how their anguish concept arises, while modus operandi of this consciousness that tries to safeguard what you believe is your truth, but because, in contrast to their intrinsic necessity of always beyond any limited satisfaction, which must be overcome, so that a new figure of consciousness appear in your greatest wealth of determinations. In the way of transformations of the indivisible relationship of the subject-object, which is the very core of consciousness trainer, then its truth, consciousness produces different forms of experience, and this way necessary, but painful, miss the incessant but necessary truths of their , the procedure is the very formation of the subject to learn, a discovery of self and moments of his time as a process of training for science, spirit that knows developed. Thus, we try to show that anguish appears that interstitial encounter between consciousness with a new truth in paradoxical contrast with the fact that he had so far, charging one's own subjectivity shoot themselves in this new unknown, thus conducting the character of possess itself your limit.

Made available in DSpace on 2014-07-29T15:06:24Z (GMT). No. of bitstreams: 1 dissertacao julia S Ramalho.pdf: 1179309 bytes, checksum: 4e010e9a9024544c04abc8bdbb32ebd2 (MD5) Previous issue date: 2010-08-30 / This study is an analysis of the development of the concept of free will in the introduction of Hegel's Philosophy of Law. In this text, Hegel discusses the concept of will in three figures (Gestalt) or three levels (Stufen), which are the natural will, free will and free will in and of itself. The first two figures reveal finitely freedom, while the latter expresses it so infinite. Therefore, the analysis of the development of these levels will focus on the problem of finitude and infinitude of manifestation and realization of freedom in the objective world of the spirit. The problem of this theme, in fact, is that the will, as a moment (Moment) of self-determination of free spirit, by its nature has the presupposition and starting point. Thus, to investigate the issue of freedom of the will in their different ways of expression, is to investigate, first of all, the relationship between freedom and nature, or rather, is to investigate the relationship between self-determination of the will with its contents volitional natural such as desires and inclinations. Therefore, the analysis of this thesis uses the theming of Hegel made in the Philosophy of Subjective Spirit, where the philosopher addresses the relationship between speculative nature and free spirit. The interpretative hypothesis argues that this work is the assertion that the problem of the finitude of freedom does not respect the fact that the will to self-determine content for natural, therefore, in Hegel, we can find a holistic consideration of the relationship between freedom and nature. Therefore, both the finite modes of development of freedom of will, and in its full and infinite mode, wanting to seek satisfaction is determined by content coming from nature, without thereby cease to be free and autonomous. Thus, this paper will seek to show that Hegel's conception of free will is not a purist design, which sought to establish the world's human spirit by exclusion of its relationship with the natural. / O presente trabalho é uma análise do desenvolvimento do conceito de vontade livre na Introdução da Filosofia do Direito de Hegel. Neste texto, Hegel aborda o conceito de vontade segundo três figuras (Gestalt) ou três níveis (Stufen), que são a vontade natural, o livre arbitrio e a vontade livre em si e para si. As duas primeiras figuras manifestam a liberdade finitamente, enquanto a última manifesta-a de modo infinito. Portanto, a análise do desenvolvimento destes níveis se centrará sobre o problema da finitude e infinitude da manifestação e realização da liberdade no mundo objetivo do espírito. O problema próprio deste tema, com efeito, é que a vontade, enquanto momento (Moment) de autodeterminação do espírito livre, tem a natureza por sua pressuposição e ponto de partida. Dessa maneira, investigar o tema da liberdade da vontade, em seus diferentes modos de manifestação, é investigar, antes de tudo, a relação entre liberdade e natureza, ou melhor, é investigar a relação entre a autodeterminação do querer com seus conteúdos volitivos naturais, tais como desejos e inclinações. Por isso, a análise da presente Dissertação recorre à tematização de Hegel feita na Filosofia do Espírito Subjetivo, onde o filósofo aborda a relação especulativa entre espírito livre e natureza. A hipótese interpretativa que defende este trabalho é a afirmação de que o problema da finitude da liberdade não concerne ao fato de a vontade de se auto-determinar por conteúdos naturais, pois, em Hegel, podemos encontrar uma consideração holística sobre a relação entre liberdade e natureza. Portanto, tanto nos modos finitos do desenvolvimento da liberdade da vontade, quanto em seu modo infinito e pleno, o querer busca satisfação, se determinando por conteúdos provindos da natureza, sem que por isso deixe de ser livre e autônomo. Desse modo, o presente trabalho procurará mostrar que a concepção de Hegel sobre a vontade livre não é uma concepção purista, que procurasse fundar o mundo humano do espírito por exclusão de sua relação com a naturalidade.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-07-18T14:44:00Z No. of bitstreams: 1 brunoleonardocunha.pdf: 810740 bytes, checksum: 5c65af4fdb19e615a6d098269c6bf7dc (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-22T15:10:03Z (GMT) No. of bitstreams: 1 brunoleonardocunha.pdf: 810740 bytes, checksum: 5c65af4fdb19e615a6d098269c6bf7dc (MD5) / Made available in DSpace on 2016-07-22T15:10:03Z (GMT). No. of bitstreams: 1 brunoleonardocunha.pdf: 810740 bytes, checksum: 5c65af4fdb19e615a6d098269c6bf7dc (MD5) Previous issue date: 2011-03-15 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo deste trabalho é investigar, tendo como base o texto Sonhos de um Visionário, a problemática do espírito dentro do pensamento inicial de Kant, destacando, nesse contexto, as primeiras indicações do criticismo. Enfocaremos a superação da metafísica inicial de Kant, em Sonhos, e a configuração de um novo horizonte para se pensar o problema do espírito e da metafísica em geral através de uma reflexão sobre a vontade humana. Serão apresentadas as evidências de uma mudança de direção no pensamento kantiano a partir da qual a moral será apontada como a base para a fundamentação da metafísica. A religião, por sua vez, apresentar-se-á como um importante elemento dentro desta nova elaboração. / Based on the text Dreams of a Spirit-Seer, the aim of this study is to investigate the problems of the spirit within Kant´s early thought, highlighting in such a context the early indications of criticism. The focus will be concentrated on the overcoming of Kant´s early metaphysics, in his work Dreams, and on the setting up of a new horizon for considering the problem of the spirit and metaphysics in general through a reflection on human will. Evidence of a shift in Kant´s way of thinking, whereby morals became the foundation of metaphysics, will be presented. Religion, in turn, should prove an important element within this new approach.

Esta tese é um estudo sobre a mente, a alma ou o espírito humano para entender o sofrimento. Entre as questões interdependentes estão o corpo, a materialidade e o simbólico. A deficiência é o objeto empírico de reflexão. Apontamos a mente enquanto: razão, em suas operações (filosófica, científica, prática e artística); desejos e sensações. Explicamos que o sofrimento e a felicidade são da ordem da mente. O sofrimento são condicionamentos mentais irracionais, que geram perturbações, ações e consequências equivalentes. São pedidos de inteleção. Descrevemos quatro deles: medo, desejo irracional, orgulho e carência. A felicidade é a ausência de sofrimento, uma mente em paz, obtida através da lapição de si. Explicamos que deficiência não é sofrimento. Detalhamos a razão científica em suas operações para definir o real, seja interno ou externo à mente (identificar indícios, dividir complexidades e fazer hipóteses e constatações). Para tanto, utilizamos comparações entre a medicina medieval e a moderna. Tratamos da materialidade, do corpo, da matéria orgânica viva, que também possui racionalidade. Explicamos o patológico, a anomalia e sua relação com a deficiência. Por fim, detalhamos o simbólico, o âmbito dos conteúdos mentais e seus compartilhamentos. Tratamos da distinção entre natureza e cultura e da criação do real. Mostramos operações do sofrimento na interação. Abordamos a explicação social da deficiência. Descrevemos conformações histórico-sociológicas que associam deficiência a: sofrimento e compaixão, abordando as Santas Casas de Misericórdia e escolas católicas para surdos e cegos; doença e anomalia, abordando a medicina moral, a degenerescência, a eugenia, o ensino dos anormais e a reabilitação; construção social, abordando os direitos humanos, o ativismo e a academia. Os principais interlocutores da tese são Descartes, Aristóteles, São Tomás de Aquino, Canguilhem, Lévi-Strauss e Geertz. / This thesis is a study of the mind, the soul or human spirit to understand suffering. Among the related issues are the body, the materiality and the symbolic. Disability is the empirical object for this analysis. We understand the mind as: reason, in its operations (philosophical, scientific, artistic and practical); desires and sensations. We explain that suffering and happiness are in the order of the mind. The suffering are irrational mental conditionings, which generate disturbances, actions and similar consequences. They are requests for intellection. We describe: fear, irrational desire, pride and shame. We explain that disability is not suffering. We detail the scientific reason in its operations to set the real, whether internal or external to the mind (to identify trace elements, to part complexities and to make hypotheses and conclusions). Therefore, we use comparisons between medieval and modern medicine. We reflect upon the materiality, the body, the living organic matter, which also has rationality. We explain the pathological, the anomaly and its relation to disability. Finally, we detail the symbolic, the scope of mental contents and their shares. We deal with the distinction between nature and culture and the creation of reality. We show the suffering operations in the interaction. We analyse the social explanation of disability. We describe historical-sociological conformations that link disability to: suffering and compassion, addressing the catholic brotherhoods for charity and schools for the deaf and blind; disease and anomaly, addressing the moral medicine, degeneracy, eugenics, the teaching of abnormal and rehabilitation; social construction, addressing human rights, activism and academic. Our main theoretical support are Descartes, Aristotle, St. Thomas Aquinas, Canguilhem, Lévi-Strauss and Geertz.

[pt] A dissertação acompanha a argumentação de Hegel na Fenomenologia do Espírito no que concerne ao conceito da subjetividade. Este aparece na obra em questão como Eu, consciência, consciência de si, razão e espírito. Apresenta-se, então, a especificidade de cada um destes momentos e suas deficiências. / [en] The dissertation analyzes Hegel's Phenomenology of Spirit argumentation about the concept of subjectivity. This notion appears here as the I, consciousness, self-consciousness, reason and spirit. This work analyzes each one of them in their specificity and deficiencies.

M.Litt. et Phil. / The importance of the Trinity cannot be overemphasised in the matter of salvation. We cannot talk about a salvation if we cannot talk about a Trinity. Paul thinks of salvation only in trinitarian categories. For the purpose of this treatise, we call it a Soteriological Trinity. Paul takes the soteriological trinity as a matter of fact because he ascribes deity to both Christ and the Holy Spirit without denying his monotheistic background or beliefs. For Paul, God's dealing with people in the world is to call a people for his own name. These are called the People of God, and is identified with the Body of Christ and the Temple of the Holy Spirit, the Church. The Holy Spirit is instrumental in constituting this People, or Body, or Temple. Because of the death and resurrection of Christ, and the gift of the promised Holy Spirit, this People is defined as an eschatological community, and salvation is an eschatological event. Through these events, the future and the kingdom is present in the here and now ("already"), while there is still a "not yet" aspect to that future. This society, the Church, is therefore a reflection of the Divine Trinity. They reflect God's unity, love, grace, kingdom and more in this world. Because the community of believers is a Spirit-instituted, Spirit-sealed, Spirit-quickened, Spirit-initiated, Spirit-controlled and Spirit-endowed community, they characterise the New Age, which is the age of the New Covenant and the age of the Spirit. That means that our obedience to God is internally motivated rather than by external codes or requirements of law. The Church is, really then, the beneficiaries of God's grace, thus making them a charismatic community. Salvation is by God's grace. Sanctification is by God's grace. Security is ours by God's grace. In fact for Paul, the whole of the Christian life is a matter of God's grace. He calls it "the riches of the glory of God's grace" (Eph. 1:7). Grace is the antithesis of the Law. Paul's own experience of Christ and the Spirit, changed his whole understanding of God, the People of God, and the Law. God was now understood as a trinity; the People of God now consisted of both Jews and Gentiles; and the Law, though holy and good, was weak through the flesh, and unable to bring salvation. In fact, the Law brought death and bondage, rather than life and liberty. The Spirit of life and liberty set us free from the law of sin and death. The Spirit, life and liberty are then gifts of grace. We now have to live as free, not using our freedom as a 'cloak of maliciousness', but to bring honour to God. Freedom was for Paul the mark of sonship, and bondage of slavery. We are sons and not slaves. Through the Spirit we were made sons of God, and are being fashioned after the image of the true Son of God. All of the Spirit's operations in the Church, are to this end. Whether to give us life, or to place us in Christ's Body, or to unite believers to Christ and to each other, or to give gifts for the building up of the saints and for the work of the ministry, or to lead and control us, or to have us bear spiritual fruit, a to reveal to us the mysteries of God, it is so that the Body and the individual believer be conformed to Christ's likeness. All these operations are done in conjunction with the Father and the Son. The Kingdom of God is for Paul the final goal of the relationship between the Spirit, Christ and the People of God. So that God's righteousness and rule be the culmination of it all. The Kingdom of God is nevertheless a present reality, in that righteousness, peace and joy are already the experience of the Church. Yet, the future of the believers' participation in the Kingdom, is guaranteed by their participation with the Holy Spirit in the present. Through this present participation with the Spirit, are we guaranteed of the future bodily resurrection, inheritance and eternal life. Our participation in the "firstfruits" guarantees our participation in the "harvest". When the Holy Spirit is involved in the world, he is involved with the task of the Kingdom; the calling of those who will be the People for God's Name. The Holy Spirit makes the Word understandable and appropriate for salvation through the Gospel. He gives life which opens them up for his work in them to bring about their identification with Christ, the Lord and King. The Holy Spirit is the key to true spirituality and Christ-likeness. The Holy Spirit is the key to the future.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

In an age where there seems to be a loss of confidence on the transforming power of gospel preaching this study addresses the following hypothesis: “The transforming power of gospel preaching to an audience influenced by post modernism”. The following methodology was used in this study: -- A Literature study -- Practical-theological method A Theological Model for Preaching God has spoken, it is written and preach the word are identified as three essential theological foundations for preaching. Expository preaching is explored as a model that understands the seriousness of the task of accurately and relevantly proclaiming the revealed Word of God. Expository preaching is not a matter of style at all. In fact, the determinative step that decides whether a sermon is going to be expository or not takes place before a single word has been actually written or spoken. First and foremost, the adjective ‘expository’ describes the method by which the preacher decides what to say, not how to say it. The key principles of expository preaching are then discussed. The Postmodern Audience People from all walks of life are exposed, at least to some extent, to the trends and influences of their particular day. Those present in Church services week by week are not exempt from these new ideas, trends and pressures. The intention here is to understand the person influenced by postmodernity. Ten distinct features of postmodernism are explored to understand the impact that they may have on a postmodern influenced congregation. In addition to the distinctive features of postmodernism some of the common features of people from all cultures is explored. Engaging the Postmodern Audience Preaching the gospel may involve confrontation but there are ways to confront and effectively challenge both postmodern beliefs and biblical unbelief. Methods of effective engagement like building relationships, tuning into the secular world and a more apologetic approach are discussed. In addition to this, various practices of effective communicators like a dialogical approach, inductive preaching, storytelling, the use of media and humour are explored. The study recognizes the essential work of the Holy Spirit and an unavoidable focus of Jesus Christ in preaching. An Adjusted Theory for Praxis The thesis tested the transforming power of gospel preaching to an audience influenced by post modernism and confirmed the usefulness of preaching. In the light of the literature study and empirical research conducted at the Central Baptist Church Pretoria, some adjustments in preaching praxis and ministry needs to be prioritised: One, Make more use of the inductive rather than deductive approach in preaching, particularly in the area of evangelism but not exclusively, thereby consciously developing clearer dialogue with the listeners participating in the process reaching conclusions together. Two, In as much as there must be concentrated effort and hard work in the area of methodology and technique the preacher must perpetually cultivate a greater dependence on God the Holy Spirit who ultimately is the Sacred Communicator. / Dissertation (MA (Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

Around Africa there seems to be an increasing disillusion with 'development', seen under the rubric of teleological 'progress', which is touted by post-colonial governments as being the cure for Africa's ailments and woes. Numerous authors have pointed out that this local disillusion, and the attempt to manage the inequities that arise through development and modernity, can be seen to be understood and acted upon by local peoples through the idiom of witchcraft beliefs and fears (see Geschiere & Fisiy 2001; Geschiere 1997; Nyamnjoh 2001; Comaroff & Comaroff 1993; Ashforth 2005) and spirit possession nanatives (see Luig 1999; Gezon 1999), or more simply, occult beliefs and praxis (Moore & Sanders 2001). The majority of the Mayeyi of Namibia's Eastern Caprivi perceive that development is the only way their regiOn and people can survive and succeed in a modernising world. At ~he same time there is also a seeming reluctance to move towards perceiving witchcraft as a means of accumulation (contra Geschiere 1997). This notion of the 'witchcraft of wealth' is emerging, but for the most part witches are seen as the enemies of development, while spirit possession narratives speak to the desire for development and of the identity of the group vis-a-vis the rest of the world. The thesis presented argues that, although modernity orientated analyses enable occult belief to be used as a lens through which to 1..mderstand 'modernity's malcontents' (Comaroff & Comaroff 1993), they can only go so far in explaining the intricacies of witchcraft and spirit possession beliefs themselves. The dissertation argues that one should return to the analysis of the cosmological underpinnings of witchcraft belief and spirit possession, taken together as complementary phenomena, in seeking to understand the domain of the occult. By doing so the thesis argues that a more comprehensive anthropological understanding is obtained of occult belief and practice, the ways in which the domain of the occult is constituted and the ways in which it is a reflection or commentary on a changing world.

This research sought to investigate the phenomenon of strange behaviour related to spirit possession called amakhosi in Mdantsane Township in East London in the Eastern Cape Province of South Africa. This spirit phenomenon has recently been prevalent in Township schools in the Eastern and Western Cape Provinces where school children were said to be possessed by a spirit which caused them to demonstrate a strange kind of destructive behaviour. These occurrences were also reported in the newspapers and community radio stations. All these media communications reported that teachers, parents and community leaders were increasingly concerned over a growing trend wherein children purchase muti called amakhosi which makes them to behave mysteriously and at times climbed school walls with their bear hands and at time becoming violent to the extent of threatening other learners and educators. The informants included community members, learners and educators. In a mainly qualitative research method, empirical data was collected from five selected high schools by means of observations, individual interviews and group discussions. The main aim of this study was to better understand this amakhosi phenomenon and to determine whether it is a spiritual, drug related or a social phenomenon. The findings of the study suggested that amakhosi possession is partly a spiritual phenomenon and should not be overlooked as it can result into serious crimes leading to death just like in the recent cases of satanic killing reported among the youth in South Africa. Secondly, there is also a strong element of drug abuse among the youth associated with amakhosi rituals. Lastly, amakhosi is more than just a spiritual issue. It is a socio-economic problem which mostly involves the youth who are struggling in identifying their roles and positions in the post apartheid South Africa. The main recommendation is that the amakhosi phenomenon needs a „wholistic‟ approach and not to just intervention by involvement of prayers and traditional healers.