The purpose of this thesis was to analyze four of the most commonly applied theories in jurisprudence by means of using the philosophical framework of in-tegral theory. Natural law, legal positivism, legal realism and critical legal theory were analyzed to find out how they relate to each other and to see what their strengths and weaknesses are in an integral perspective. The integral theory was created by the American philosopher Ken Wilber (1949-). Two of the main com-ponents of the theory are the four quadrants and the levels of development. The quadrants describe dimensions and perspectives of reality, and consists of the inner individual (subjective) quadrant, the outer individual (objective) quadrant, the inner collective (intersubjective) quadrant and the outer collective (interob-jective) quadrant. Individual values develop through different levels in a specific order, as is described in the second component of the integral theory. Different adult individuals can therefore be on different levels of development. This devel-opment is not only seen in individuals, but is also seen in historical and collective development. The levels that both individuals and societies develop through in-cludes (but are not limited to): the absolutistic (traditional) level, the rational (modern) level and the relativistic (postmodern) level.When using the integral theory to analyze the four theories in jurisprudence it became apparent that they can be mapped onto the integral framework. Natural law, which focuses on morality, can be placed in the intersubjective quadrant, and is mostly associated with the traditional level of development. Legal positiv-ism stems mostly from the interobjective quadrant where law is first and fore-most a system of rules that are enforced by different societal institutions. Legal positivism is typically associated with the modern level of development. Legal realism is also typically associated with the modern level of development and focuses a lot on the objective quadrant: on empiricism and on what judges actu-ally do. Critical legal theory is strongly associated with the postmodern level of development. It emphasizes different kinds of oppression in the intersubjective and in the interobjective quadrant. This thesis presents further examples of how the integral theory can be applied in legal theory and practice.

The Affordable Care Act expanded insurance coverage to the general population; however, expanding insurance coverage to immigrants might not be sufficient to improve utilization of annual physical preventive exams. This study evaluated adult Michigan immigrants' individual demographics, perceptions, and behaviors, as well as the collective cultural and system characteristics that might act as barriers to the utilization of annual physical preventive exams. Ken Wilber's integral operating system model for medicine conceptual framework was used to create a comprehensive map of factors and bring more clarity and understanding to the barriers to annual physical preventive exam. The quantitative survey was the best approach for this study because of the large numbers of explanatory independent variables identified in the literature review. Snowball sampling was used to increase the credibility of this research by involving different immigrant communities and reaching large numbers of immigrants. Descriptive results indicate immigrants' barriers revolve around difficulty accessing health care and the cultural competency of the health care provider. Logistic regression analysis found that immigrants who are stressed and worried, self-employed, and middle class are less likely to utilize annual physical preventive exams. This study could be a force for social change by promoting healthy behaviors and encouraging immigrants to use annual physical preventive exam to reduce the occurrence of chronic conditions and increase life satisfaction in the community.

Since the advent of human consciousness all manner of theoreticians from mystics to philosophers, and linguists to scientists have considered why and how it is that an individuated self seems to occupy or indwell a physical body. There is a common experiential sense, in other words, in which personal consciousness and our bodies are felt to be two different things. Two broad areas of opinion attempting to explain this apparent bifurcation are defined for the purpose of addressing this problem: Essentialists who variously maintain that there are non-physical properties inherent to all forms and functions of physicality; and Physicalists who claim that the extant universe as a multiplicity of complex material processes is the only reality. The respective natures of body and mind and the ways in which they relate has yielded an extraordinary variety of hypotheses within and between these two broad categories. In this thesis the dilemma is called the Hard Problem and it focuses particularly on the relationship between consciousness and the brain. Recently, Ken Wilber has constructed an Integral Philosophy which attempts a synergistic gradation of all possible genres of experience and knowledge into one cohesive scheme representing the total Reality. The culminating point of Wilber’s theory claims resolution of the Hard Problem, indeed of all appearances of duality, in the realisation of consummate emptiness in mystical consciousness. Wilber’s proposal therefore tenders a version of Essentialism since it implies that an Absolute principle is inherent to all existence. The problem explored in this study considers whether the epistemological architecture of Wilber’s Philosophy is coherent and consistent. Following a critical appraisal of Wilber’s system it is proposed that epistemological coherence is more likely to be achieved by retaining the ontology of consciousness and matter to only one kind. In this way the scientific protocols which Wilber imports to validate his truth-claims are protected from ontological confusion. Whether this non-dual Physicalism is adequate as a means of explaining consciousness, and particularly mystical consciousness, is moot. Perhaps there remains an inalienable quality in mysticism which will always elude our ability to apprehend it. / Christian Sprituality, Church History & Missiology / D. Th. (Christian Spirituality)

Since the advent of human consciousness all manner of theoreticians from mystics to philosophers, and linguists to scientists have considered why and how it is that an individuated self seems to occupy or indwell a physical body. There is a common experiential sense, in other words, in which personal consciousness and our bodies are felt to be two different things. Two broad areas of opinion attempting to explain this apparent bifurcation are defined for the purpose of addressing this problem: Essentialists who variously maintain that there are non-physical properties inherent to all forms and functions of physicality; and Physicalists who claim that the extant universe as a multiplicity of complex material processes is the only reality. The respective natures of body and mind and the ways in which they relate has yielded an extraordinary variety of hypotheses within and between these two broad categories. In this thesis the dilemma is called the Hard Problem and it focuses particularly on the relationship between consciousness and the brain. Recently, Ken Wilber has constructed an Integral Philosophy which attempts a synergistic gradation of all possible genres of experience and knowledge into one cohesive scheme representing the total Reality. The culminating point of Wilber’s theory claims resolution of the Hard Problem, indeed of all appearances of duality, in the realisation of consummate emptiness in mystical consciousness. Wilber’s proposal therefore tenders a version of Essentialism since it implies that an Absolute principle is inherent to all existence. The problem explored in this study considers whether the epistemological architecture of Wilber’s Philosophy is coherent and consistent. Following a critical appraisal of Wilber’s system it is proposed that epistemological coherence is more likely to be achieved by retaining the ontology of consciousness and matter to only one kind. In this way the scientific protocols which Wilber imports to validate his truth-claims are protected from ontological confusion. Whether this non-dual Physicalism is adequate as a means of explaining consciousness, and particularly mystical consciousness, is moot. Perhaps there remains an inalienable quality in mysticism which will always elude our ability to apprehend it. / Christian Sprituality, Church History and Missiology / D. Th. (Christian Spirituality)

Interfaith dialogue is no luxury for Christians living in a pluralistic~ effervescent world of intenningling, multi-religious realities. Many Christians take seriously their responsibility towards interfaith dialogue. However, different Christians understand this responsibility in different ways, which often leads to acrimonious accusations of unchristian dialogical approaches. The question is whether there is any means of ordering and assessing the Christian responsibility towards other religions in a mutually uplifting and increasingly holistic way? Ken Wilber provides an integral, or All-Quadrant, All-Level hermeneutics that may assist us with an answer. All holonswhich means everything in the "Kosmos" - emerge or arise in holarchical fashion. On one level, it is a whole, on the next transcendent level it is a part of the whole. This process is infinite and is only ever released in One Taste/salvation/Nirvana/the Kingdom of God, or simply unqualifiable Suchness. Wilber provides an integrated methodology for understanding the process by which holons find their release in One Taste. The holon of Christian responsibility towards interfaith dialogue also emerges through discreet, recognizable stages. Each stage is integrated into the next higher level. The lower levels are more fundamental since they exist as a part of the higher levels. However, the higher levels are more significant, since they have an increased capacity to explore aspects of dialogue previously hidden. The levels we explore are the mythic rational, the rational and the centauric. 'lbese levels emerge through four interrelated dimensions or Quadrants: the Upper Left or spiritual/faith dimension of the person entering into dialogue, the Upper Right Quadrant or theology of dialogue that emerges, the Lower Left or communal and interpretive realm, and Lower Right which covers the social organizational patterns with which the person in dialogue chooses to associate him or herself. We define responsibility in tenns of these four Quadrants: The response or theology (UR) of the person is dependent upon her response-ability, or interior faith development (UL), which is informed by the worldview (LL) of her faith community to whom she feels responsible, with the sociological patterns of her community (LR), to some extent, offers clues as to her stage of development. / Religious Studies and Arabic / D.Th.(Religious Studies)

Interfaith dialogue is no luxury for Christians living in a pluralistic~ effervescent world of intenningling, multi-religious realities. Many Christians take seriously their responsibility towards interfaith dialogue. However, different Christians understand this responsibility in different ways, which often leads to acrimonious accusations of unchristian dialogical approaches. The question is whether there is any means of ordering and assessing the Christian responsibility towards other religions in a mutually uplifting and increasingly holistic way? Ken Wilber provides an integral, or All-Quadrant, All-Level hermeneutics that may assist us with an answer. All holonswhich means everything in the "Kosmos" - emerge or arise in holarchical fashion. On one level, it is a whole, on the next transcendent level it is a part of the whole. This process is infinite and is only ever released in One Taste/salvation/Nirvana/the Kingdom of God, or simply unqualifiable Suchness. Wilber provides an integrated methodology for understanding the process by which holons find their release in One Taste. The holon of Christian responsibility towards interfaith dialogue also emerges through discreet, recognizable stages. Each stage is integrated into the next higher level. The lower levels are more fundamental since they exist as a part of the higher levels. However, the higher levels are more significant, since they have an increased capacity to explore aspects of dialogue previously hidden. The levels we explore are the mythic rational, the rational and the centauric. 'lbese levels emerge through four interrelated dimensions or Quadrants: the Upper Left or spiritual/faith dimension of the person entering into dialogue, the Upper Right Quadrant or theology of dialogue that emerges, the Lower Left or communal and interpretive realm, and Lower Right which covers the social organizational patterns with which the person in dialogue chooses to associate him or herself. We define responsibility in tenns of these four Quadrants: The response or theology (UR) of the person is dependent upon her response-ability, or interior faith development (UL), which is informed by the worldview (LL) of her faith community to whom she feels responsible, with the sociological patterns of her community (LR), to some extent, offers clues as to her stage of development. / Religious Studies and Arabic / D.Th.(Religious Studies)

The HIV/AIDS pandemic is a crisis for the South African government, society and Church. About sixty percent of the HIV population are in Sub Saharan Africa with women being three times more likely to be infected with HIV than their male counterparts. Governmental, societal and Church responses seem to have had little effect in reducing the pandemic as can be seen from the rising prevalence rates. Responses to the HIV/AIDS pandemic lack a gender focus. Some churches have not responded to the HIV/AIDS pandemic. Other Church-based responses have been isolated and simplistic in that they have concentrated on one aspect of the HIV illness. The HIV/AIDS pandemic is a growing crisis to which the Church should respond. The hermeneutical point of departure in this thesis is to express a preferential option for the poor by standing in solidarity with a group of women living on the margins of society. To this end the perspectives of black people, who are materially poor, HIV positive and part of support groups are articulated in the study. The research project suggests that the preferential option for the poor has the potential to contribute to the personal and social transformation of society. Focussing on the deep-seated longing many desire for fullness of life, this thesis explores and describes a gendered Christian response to the HIV/AIDS pandemic that could contribute to the full humanity of people. Full humanity is understood as transformation to wholeness and incorporates unity with God, others, creation and within oneself. A multifaceted, integrated and gendered response to the HIV/AIDS pandemic is suggested by way of a model of full humanity. The South African context of HIV/AIDS, patriarchy and poverty pose a challenge to the way that Christians develop their spirituality. This thesis aims to explore and describe aspects of a fully human spirituality emerging from the South African situation. The study suggests that a clearly integrative and holistic approach that embodies the gender perspective is necessary for churches to adopt in responding to the HIV/AIDS pandemic. / Christian Spirituality, Church History and Missiology / D.Th.(Christian Spirituality)

The HIV/AIDS pandemic is a crisis for the South African government, society and Church. About sixty percent of the HIV population are in Sub Saharan Africa with women being three times more likely to be infected with HIV than their male counterparts. Governmental, societal and Church responses seem to have had little effect in reducing the pandemic as can be seen from the rising prevalence rates. Responses to the HIV/AIDS pandemic lack a gender focus. Some churches have not responded to the HIV/AIDS pandemic. Other Church-based responses have been isolated and simplistic in that they have concentrated on one aspect of the HIV illness. The HIV/AIDS pandemic is a growing crisis to which the Church should respond. The hermeneutical point of departure in this thesis is to express a preferential option for the poor by standing in solidarity with a group of women living on the margins of society. To this end the perspectives of black people, who are materially poor, HIV positive and part of support groups are articulated in the study. The research project suggests that the preferential option for the poor has the potential to contribute to the personal and social transformation of society. Focussing on the deep-seated longing many desire for fullness of life, this thesis explores and describes a gendered Christian response to the HIV/AIDS pandemic that could contribute to the full humanity of people. Full humanity is understood as transformation to wholeness and incorporates unity with God, others, creation and within oneself. A multifaceted, integrated and gendered response to the HIV/AIDS pandemic is suggested by way of a model of full humanity. The South African context of HIV/AIDS, patriarchy and poverty pose a challenge to the way that Christians develop their spirituality. This thesis aims to explore and describe aspects of a fully human spirituality emerging from the South African situation. The study suggests that a clearly integrative and holistic approach that embodies the gender perspective is necessary for churches to adopt in responding to the HIV/AIDS pandemic. / Christian Spirituality, Church History and Missiology / D.Th.(Christian Spirituality)

Estimant qu'il est nécessaire de fonder la valeur intrinsèque de la nature et constatant l'insuffisance des pistes tracées par Baird Callicott pour ajuster son axiologie subjective moderne à un cadre de pensée postmoderne, j'entreprends de repenser ses notions de sujet et de valeur intrinsèque afin d'y intégrer non seulement l'invalidation écologique-quantique d'une séparation tranchée entre sujet et objet, mais également des éléments prégnants de la pensée postmoderne :la contextualisation, le constructivisme, et l'aperspectivisme découlant de ces deux traits (la pensée ne peut plus indûment privilégier une perspective particulière). <p>J'utilise pour cela comme outil heuristique la théorie intégrale de Ken Wilber, et mets à profit une série d'analyses et de concepts novateurs inscrits dans une post-métaphysique intégrale, afin de proposer une voie de dépassement au dualisme inhérent à l'axiologie de Callicott et d'équilibrer son approche foncièrement matérielle de l'ontologie morale et du soi relationnel par et au sein d'un holisme intégral (extérieur et intérieur). Celui-ci repose sur la ré-introduction des intériorités du monde :le holisme n'est en effet pas simplement un multiplexe de relations internes entre surfaces matérielles mais également, et nécessairement, le multiplexe des relations intérieures qui co-constituent toute entité, tout holon. <p>Un holon désigne un tout-partie – à la fois entièreté persistante en relation avec d'autres entièretés et partie constituante d'une entièreté plus profonde – qui possède donc intrinsèquement une dimension individuelle et une dimension collective. Celles-ci se doublent de dimensions extérieures (aspects du holon accessibles à l'observation par les sens physiques ou leurs extensions) et intérieures (aspects du holon qui échappent à l'observation matérielle et requièrent, pour leur appréhension, dialogue et interprétation). <p>Je préconise d'intégrer aux notions de sujet et de valeur intrinsèque ces quatre dimensions co-constitutives de tout holon, irréductibles les unes aux autres, et nécessairement impliquées pour tout référent. L'intersubjectivité, littéralement intrinsèque à tout rapport au monde comme à tout référent, en elle-même irréductible à des composantes matérielles, représente le dépassement des dualismes modernes en même temps que la ré-introduction en propre de l'intériorité inhérente du monde. Atomisme et holisme sont transcendés en une approche intégrale qui réinscrit, en regard des relations internes entre surfaces matérielles, les relations intérieures qui les agencent. Par le biais de la théorie intégrale de Wilber, je propose donc de réconcilier l'axiologie de Callicott et sa théorie de la valeur intrinsèque de la nature avec un cadre de pensée postmoderne réhabilitant les intériorités du vivant. <p>--------------- <p>Considering it necessary to articulate and to ground an understanding of the intrinsic value of nature, and finding that Callicott's proposals for adjusting his modern subjective axiology to a postmodern framework fall short on several accounts, I set about to rethink and reexamine his notions of subject and intrinsic value so as to have them integrate not only the ecological-quantic invalidation of the modern subject-object dichotomy but also some prominent features of postmodern thought :contextualism, constructivism, and, following those, aperspectivism (intenability of unduly privileging a single perspective). <p>To this end, I make use of Ken Wilber's Integral Theory as a heuristic tool and take advantage of several innovative analysis and concepts, set in the context of an integral post-metaphysics, in order to suggest a way of transcending the dualism inherent to Callicott's axiology whilst allowing for the fundamentally material conception of his moral ontology and relational self to be balanced by and within an integral holism (exterior and interior). This means re-introducing the world's interiorities :holism isn't simply about a multiplex of internal relations between material surfaces but also, and necessarily, about the multiplex of interior relations that are co-constitutive of any entity, of any holon. <p>A holon designates a whole-part – both a persisting entirety or whole involved in relations with other entities and a constitutive part of deeper wholes – that intrinsically possesses an individual and a collective dimension. These are both further comprised of exterior (aspects of the holon that are accessible to observation by the physical senses or their extensions) and interior (aspects of the holon that evade material observation and require, for their apprehension, a dialogue and interpretation) dimensions. <p>Intersubjectivity, which is literally intrinsic both to any relation with the world and to the co-creation of any referent, and is in itself irreducible to whatever material component, appears as the fundamental overcoming of modernity's dualisms. Concurrently, a holonic understanding of the notions of subject and of intrinsic value is recommended, such that the main constitutive and irreducible dimensions of any holon become foundational to both these notions. Atomism and holism are transcended into an integral approach that acknowledges the interior relations prominent in giving agency and meaning to the various internal relations between material surfaces focused on by Callicott. Through Wilber's Integral Theory, I thus suggest the means of reconciling Callicott's axiology and theory of the intrinsic value of nature with a postmodern framework that rehabilitates life's interiorities. <p> / Doctorat en Philosophie / info:eu-repo/semantics/nonPublished

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