No description available.

Dawson, Elizabeth Marcelle. / "2002年11月". / 論文(哲學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 124-130). / 附中英文摘要. / "2002 nian 11 yue". / Dawson, Elizabeth Marcelle. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 124-130). / Fu Zhong Ying wen zhai yao. / 導言 --- p.1 / Chapter 第一部份： --- 宗教和性別硏究向度的電影分析 / Chapter 第一章 --- 宗教硏究與電影 --- p.7 / Chapter 一 --- 史背景與發展 --- p.7 / Chapter (1) --- 哲學的分析進路 --- p.10 / Chapter (2) --- 基督宗教的分析進路 --- p.11 / Chapter (3) --- 電影與神話的關係 --- p.13 / Chapter (4) --- 女性主義的分析進路 --- p.15 / Chapter 二 --- 「宗教電影」與「具宗教性的電影」之間的異同 --- p.16 / Chapter 三 --- 小結 --- p.19 / Chapter 第二章 --- 女性主義電影評論 --- p.21 / Chapter 一 --- 歷史背景與發展 --- p.21 / Chapter (1) --- 觀影經驗 --- p.23 / Chapter (2) --- 電影觀者論 --- p.25 / Chapter (3) --- 觀眾與認同 --- p.27 / Chapter (4) --- 女性與慾望 --- p.29 / Chapter (5) --- 作者論 --- p.31 / Chapter 二 --- 女性主義電影評論的硏究局限 --- p.33 / Chapter 三 --- 小結 --- p.35 / Chapter 第二部份： --- 電影文本分析 / Chapter 第三章 --- Ingmar Bergman的電影特色一宗教與性別問題指涉 --- p.37 / Chapter 一 --- 作者位置 --- p.38 / Chapter 二 --- Bergman電影中的宗教意識一一趟追尋生命意義的旅程 --- p.40 / Chapter 三 --- Bergman電影中的性別意識一永不終止的兩性矛盾 --- p.43 / Chapter 四 --- 對Bergman電影的詮釋´ؤ´ؤ內省的創作歷程 --- p.47 / Chapter 五 --- 小結 --- p.49 / Chapter 第四章 --- 《哭泣與耳語》文本分析：「死亡」與「母性」 --- p.50 / Chapter 一 --- 影像/音響特質與文本_ --- p.50 / Chapter 二 --- 四位女性的故事 --- p.53 / Chapter 三 --- 小結 --- p.61 / Chapter 第五章 --- 《哭泣與耳語》中的死亡意象所表現的宗教意識 --- p.62 / Chapter 一 --- 《哭泣與耳語》的「死亡」表現 --- p.63 / Chapter 二 --- 存在主義理解下的死亡「焦懼」 --- p.67 / Chapter 三 --- 《哭泣與耳語》影像符號的宗教意義指涉 --- p.75 / Chapter 四 --- 小結 《哭泣與耳語》中對死亡的討論 --- p.81 / Chapter 第六章 --- 從母性表現談《哭泣與耳語》中的性別問題 --- p.83 / Chapter 一 --- 《哭泣與耳語》中的母親形象 --- p.84 / Chapter 二 --- 基督教的母親形象一完美的理想母性 --- p.93 / Chapter 三 --- 「母親」的社會角色與文化涵意 --- p.95 / Chapter 四 --- 小結《哭泣與耳語》中對母性的討論 --- p.99 / 總結：硏究發現與期望 --- p.101 / Chapter 一 --- 整體研究發現 --- p.101 / Chapter 二 --- 詮釋 《哭泣與耳語》文本的啓發 --- p.104 / Chapter 三 --- 電影文本的持續硏究 --- p.106 / <附錄> / Chapter I --- 《哭泣與耳語》分場表 --- p.108 / Chapter II --- 參考圖片 --- p.117 / Chapter III --- Ingmar Bergman 作品年表 --- p.119 / Chapter IV --- 專用名詞 --- p.122 / 參考書目 --- p.124

In the early modern period, women were commonly regarded as unruly and morally suspect beings. During the period, however, there was a revision in the moral status of women. Behmenism is representative of the process whereby women were raised to the status of morally elevating beings. In Jacob Boehme's theosophy, both the godhead and prelapsarian man have a feminine element, the Virgin Sophia; women are a sort of fallen counterpart to Sophia. The emphasis of early Behmenists, such as John Pordage, was on Sophia's passivity and chastity. Some Behmenists, notably Richard Roach, advanced the notion of women’s special eschatological role, based on their relationship to Sophia. Others, such as William Law, were more conservative in their attitude to women. By the mid- eighteenth century, Behmenism as a movement disappears, but traces of Boehme's thought can still be found in several writers of the period. By this time, there is less emphasis on both chastity and the other-worldly feminine principle. Relationships between the sexes tend to be regarded as sacramental, and women are seen as performing a morally elevating role in life.

Thesis (M.T.S.)--Catholic Theological Union, 1984. / Includes bibliographical references (leaves 38-40).

This thesis is an examination of the relations between sexuality, religion and spirituality. The use of these terms is not conventional, and my introductory chapter is to a large extent concerned with elucidating what I mean by each of them. This unconventionality is itself crucial to the thesis: I am calling into question some of the basic assumptions behind traditional anthropological questions. I am using Burridge's definition of religion from his New Heaven New Earth: The redemptive process indicated by the activities, moral rules, and assumptions about power which, pertinent to the moral order and taken on faith, not only enable a people to perceive the truth of things, hut guarantee that they are indeed perceiving the truth of things (1969:6-7). I examine how religion, insofar as its assumptions about the truth of things are to he taken on faith, is at odds with spirituality, which is the essential quality of a life which is lived to experience the truth for oneself. Religion, which upholds the moral order of society, is static; spirituality is dynamic - it implies change and growth. Sexuality is defined as "... the biological differences between female and male, and the real or assumed psychological differences dependent on these". It is shown that the only such difference is the fact that women are able to bear children, and men are not. There are no innate psychological differences between the sexes. However, people are differently socialized on the basis of the one biological difference mentioned above, so that the social personalities of women and men may, on the average, be different. My understanding of the causes of this difference in socialization rests on Simone de Beauvoir's approach to the problem in The Second Sex. Cultural assumptions about what it means to be female or male are discussed as being oppressive to spirituality. Insofar as the religion of a culture is its rationale, religion is focused on here as the arena where the sexual division of society takes place. Cultural definitions of sexuality are seen as the major cultural obstacle to spiritual growth. The particular religions examined are 1) those of the Australian Aborigines and the BaMbuti Pygmies; 2) that of Hindu civilization as manifested in the Kama Sutra ( I explain why I feel it is legitimate to consider the Kama Sutra a religious work); and 3) Buddhism. I discuss how anthropologists avoid questioning the morality of sexual oppression, and why they are concerned only with examining its effects upon the members of society. My basic conclusion is that all definitions of sexuality which attribute more to females and males than the fact that the former can bear children while the latter cannot are sexist: they are akin to religion and inimical to spirituality. / Arts, Faculty of / Anthropology, Department of / Graduate

No description available.

Studying the effect of fundamental religious belief upon attitudes toward woman's role in society, findings were: (1) persons high in fundamental belief have more traditional attitudes than persons low in fundamental belief; (2) atheists, agnostics, Unitarians, Jews, and 'others' hold more liberal attitudes than Protestants or Catholics; (3) persons who frequently attend religious services hold more conservative attitudes than persons who attend infrequently; and (4) females hold more liberal attitudes than males. Also, marital status did not affect attitudes toward woman's role. Subjects were 63 female and 38 male college students. Findings were discussed in light of effects conservative attitudes toward woman's role could have upon fundamentalists, and of the theory supporting the hypotheses.

Thesis (Ph. D.)--University of Oklahoma, 1994. / Includes bibliographical references (leaves 257-274).

Thesis (Ph. D.)--University of Chicago, Dept. of Political Science, December 1997. / Includes bibliographical references. Also available on the Internet.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1971. / Typescript. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references.