The workings of admiration and adoration within individuals and the family as attitudes against self-interest were investigated. Interviews with American families in two New England states from ten Christian denominations (n = 20) were analyzed qualitatively. As a result, admiration was observed among almost all the families. Three means-end structures emerged in regard to spouses' configuration of the components of adoration, and these three groups of families indicated different features of family. The spouses of the Holistic Devotion (HD) group devoted all resources to God, rejecting the quest for self-interest, defining marriage/family as a coherent unit to serve God. The children participated in this attitude, expressing a similar devotion to God and rejection of self-interest. The spouses of the Personal God (PG) group perceived God as a meaning-maker and a benefactor who was involved in marriage, having multiple goals including spiritual growth and marital care and togetherness. The children expressed similar goals, including family togetherness and affirmation of satisfaction of self-interest. The spouses of the God-as-Benefactor (GB) group mentioned only admiration, and perceived that God was less involved in marriage; they valued marital care that functioned as mutual satisfaction of self-interest. The children similarly sought family togetherness, were centered in self-interest, and religion was instrumental to their self-interest. Six functions working in the family relationships of the HD group were elaborated, and the unique ontology behind these functions was analyzed.

Begränsad forskning har gjorts om den positiva emotionen beundran som associerats med motivation till handling. Förståelse av värden och emotioner tyder på att beundran kan främja psykisk hälsa genom värdeuppfyllelse. Syftet var att förstå vilka aspekter som ingår i upplevelsen av beundran och om beundran kan motivera och leda till handling för att möjliggöra värdeuppfyllelse. Utav 8 intervjuer, kunde 5 teman och 6 subteman urskiljas genom en fenomenologiskt inspirerad analys. Dessa var temana: positiv upplevelse, avundsjuka, förvåning, reflektion, vägledning samt subtemana: det kändes bra, varm känsla, stolthet, hoppfullhet, inspiration som tillhör positiv upplevelse samt tankegång förändrade känsla och tillskrivande av motiv som tillhör reflektion. Hur beundran kan motivera till självförbättring och imitation och även handling uppvisades. Avundsjuka kunde övergå till beundran, utifrån tidigare forskning ges förslag på hur detta kan ske. Beundran som emotion framstår som ett lovande område för att främja psykisk hälsa och rekommenderas därför att utforskas vidare.

Cette thèse propose un double dépassement de la théorie mimétique de René Girard. Le premier consiste à confronter la théorie mimétique à la psychologie de l’admiration et de l’envie, afin de montrer comment les comportements mimétiques procèdent essentiellement de ces deux émotions. Dès lors, le mimétisme ne doit plus être considéré comme une cause première du comportement humain mais comme une cause seconde, subordonnée à l’admiration ou à l’envie. Le second dépassement, plus radicale, consiste à proposer une théorie émotionnelle du comportement humain plus complète que la théorie mimétique, intégrant non seulement l’envie et l’admiration mais aussi la peur et la piété filiale. Il est alors possible de proposer une théorie émotionnelle du politique distinguant quatre types de rapports hiérarchiques : le pouvoir tyrannique fondé sur la peur, régnant par la menace et le châtiment et visant à la sécurité de tous, le pouvoir fascinant fondé sur l’envie, régnant par la séduction et la récompense et visant à la supériorité de tous, l’autorité vertueuse fondée sur l’admiration, régnant par l’exemplarité et la vertu et visant à l’excellence de tous ; et l’autorité pieuse fondée sur la piété filiale, régnant par la responsabilité et le don de soi et visant à la communion de tous. / This thesis suggests a double « overtaking » of the mimetic theory developed by René Girard. The first one consists of confronting mimetic theory with the help of the psychology of admiration and envy in order to show how mimetic behaviours proceed mainly from these two emotions. Consequently, mimetism cannot be considered as a primary cause of human behaviour but as a secondary cause, subject to admiration or envy. The second one is more radical. It consists of suggesting a theory of human behaviour more comprehensive than the mimetic theory based not only on admiration and envy but also on fear and filial piety. Based on this anthropology, it is possible to develop an emotional theory of politics, distinguishing four types of hierarchical relationships : the tyrannic power based on fear, governing by threat and punishment and aiming to ensure security to all ; the fascinating power based on envy, governing by seduction and rewards and aiming to ensure priviledges to all ; the virtuous authority based on admiration, governing by example and virtue and aiming to ensure excellence to all ; the pious authority, governing by responsability and self-giving and aiming to ensure communion to all.

L'objet de cette recherche est de découvrir le vrai sens de la fameuse « main invisible » d'Adam Smith à travers la nature humaine en insistant surtout sur le rôle de l'imagination humaine. Afin d'éclairer le plus grand mythe de toute l'histoire de l'économie moderne, on va faire référence aux différents concepts du maître écossais comme la philosophie, la sympathie, le spectateur impartial, la surprise, l'étonnement, l'admiration ou encore les vertus. Dans cette démarche, il sera sans doute essentiel d'insister sur les caractéristiques de l'homme à savoir son amour pour des systèmes cohérents, réguliers, harmonieux et simples, pour améliorer sa condition, sa recherche pour plus de commodités, son désir d'approbation ou encore son aversion pour une désapprobation de la part d'autrui. L'objet de ses différentes références est de prouver une cohérence évidente et intelligible non seulement en ce qui concerne l'unicité de la philosophie smithienne mais aussi en ce qui concerne le vrai sens de la main invisible du père fondateur de l'économie moderne. / The purpose of this research is to discover the true meaning of the famous "invisible hand" of Adam Smith through human nature with particular emphasis on the role of human imagination. To inform the biggest myth in the history of the modern economy, we will refer to different concepts of the Scottish master as the philosophy, sympathy, impartial spectator, surprise, wonder, admiration or virtues. In this approach, it may be essential to emphasize the characteristics of man namely his love for coherent, regular, harmonious and simple systems, to improve his condition, his search for convenience, his desire to approval or his aversion for disapproval from others. The purpose of its various references is to prove an evident and intelligible consistency not only regarding to the uniqueness of the Smithian philosophy but also regarding to the true meaning of the invisible hand of the founding father of the modern economics.

Reflexo de um processo histórico anterior, os romances de cavalaria fazem surgir no final do medievo ibérico uma nova moda literária, que mescla a tradição míticocavaleiresca com as mudanças sociais que caracterizam o movimentado período histórico. Estes libros se configuram durante quase um século como um sucesso de mercado, modelo de experiência máxima da nobreza cavalheiresca em um mundo cujos baluartes mostram-se movediços e sensíveis. Para além de conter uma coleção de mirabilia como objeto, estes romances são dispositivos maravilhantes que têm função e criam significações em um momento de experiência deslocada, num jogo de perspectiva. Sob a história das emoções, este trabalho se propõe a analisar a admiração no mundo ibérico quinhentista a partir da construção do dispositivo de maravilhamento. / Reflection from a previous historical process, the chivalric romances do arise at the end of the Iberian medieval a new literary fashion, blending the mythic-chivalric tradition with social changes that characterize the bustling historical period. These libros are configured for nearly a century as a market success is a model and height of a focused literature to chivalrous nobility, in a world where their moral and aesthetic strongholds show is unstable and sensitive. These novels are wrapped device boggling's appearances. Stemmed from the need to rethink the wonderful study. This study analyzes the admiration and the Iberian world from the sixteenth century construction of the wonder device.

Reflexo de um processo histórico anterior, os romances de cavalaria fazem surgir no final do medievo ibérico uma nova moda literária, que mescla a tradição míticocavaleiresca com as mudanças sociais que caracterizam o movimentado período histórico. Estes libros se configuram durante quase um século como um sucesso de mercado, modelo de experiência máxima da nobreza cavalheiresca em um mundo cujos baluartes mostram-se movediços e sensíveis. Para além de conter uma coleção de mirabilia como objeto, estes romances são dispositivos maravilhantes que têm função e criam significações em um momento de experiência deslocada, num jogo de perspectiva. Sob a história das emoções, este trabalho se propõe a analisar a admiração no mundo ibérico quinhentista a partir da construção do dispositivo de maravilhamento. / Reflection from a previous historical process, the chivalric romances do arise at the end of the Iberian medieval a new literary fashion, blending the mythic-chivalric tradition with social changes that characterize the bustling historical period. These libros are configured for nearly a century as a market success is a model and height of a focused literature to chivalrous nobility, in a world where their moral and aesthetic strongholds show is unstable and sensitive. These novels are wrapped device boggling's appearances. Stemmed from the need to rethink the wonderful study. This study analyzes the admiration and the Iberian world from the sixteenth century construction of the wonder device.

Dans "Les passions de l’âme", Descartes fait de l’admiration « la première de toutes les passions ». L’admiration n’est plus, comme dans la tradition antique du Thaumazein, la passion distinctive du philosophe, elle devient le premier moment de la vie affective de l’homme dans son rapport aux choses extérieures. Passion de la première rencontre, l’admiration ne serait finalement que la passion de l’enfance – condamnée à se dissoudre dans la connaissance à laquelle elle donne lieu. Une telle disparition est-elle pour autant inéluctable ? Qu’est-ce qui doit être supposé de la nature de l’admiration pour qu’il soit acceptable de la faire durer dans le temps ? L’admiration est-elle une passion dynamique qui incite à penser ou au contraire un affect statique qui empêche l’exercice de la raison ? L’analyse cherche à mettre au jour la manière dont l’admiration est devenue un problème central de l’anthropologie classique. La promotion cartésienne de l’admiration, loin d’être un geste singulier, se trouve ainsi réinscrite dans son contexte théorique. À partir de textes philosophiques, médicaux, moraux et esthétiques du XVIIe siècle, il s’agit de se demander si,loin d’être seulement subie, comme le corrélat affectif d’une ignorance inaugurale,l’admiration peut également faire l’objet d’une maîtrise technique susceptible de la produire et de la reproduire indéfiniment à des fins stratégiques ou récréatives. Dès lors qu’elle est soustraite à la stricte exigence épistémique, l’admiration peut en effet se présenter comme la finalité spécifique de l’existence mondaine aussi bien que des productions artistiques du grand siècle, que l’on peut alors considérer comme le siècle de l’admiration. / In The Passions of the Soul, Descartes presents wonder as «the first of all passions». Wonderis no longer, as it used to be in the antic tradition of thaumazein, the philosopher’s distinctive passion, but the first moment in a man’s emotional life, regarding his relationship to external items. As the passion of the first encounter, wonder appears reducible to the childhood’s passion - condemned to dissolve itself in the knowledge it enables. Is such a disappearence unavoidable ? How must one think the nature of wonder to make admissible its duration intime ? Is wonder a dynamic passion spuring one to start thinking or on the contrary, a static effect preventing the exercice of reason ?The analysis tries to uncover the way wonder became a central problem in classic anthropology. Cartesian’s promotion of wonder, far from being a singular act, is fully put inits theoretical context. Based on philosophical, medical, moral and aesthetics texts from the17th century, we ought to ask if, far from being only suffered - as the emotional correlate ofan inaugural ignorance -, wonder can be technically masterd and likely to be produced andreproduced endlessly, for strategic or recreational purposes. When substracted from the strict epistemic requirement, wonder can actually present itself as the specific end of the social existence or of the artistic productions of the Great Century - which can be now regarded asthe century of wonder.

Reflexo de um processo histórico anterior, os romances de cavalaria fazem surgir no final do medievo ibérico uma nova moda literária, que mescla a tradição míticocavaleiresca com as mudanças sociais que caracterizam o movimentado período histórico. Estes libros se configuram durante quase um século como um sucesso de mercado, modelo de experiência máxima da nobreza cavalheiresca em um mundo cujos baluartes mostram-se movediços e sensíveis. Para além de conter uma coleção de mirabilia como objeto, estes romances são dispositivos maravilhantes que têm função e criam significações em um momento de experiência deslocada, num jogo de perspectiva. Sob a história das emoções, este trabalho se propõe a analisar a admiração no mundo ibérico quinhentista a partir da construção do dispositivo de maravilhamento. / Reflection from a previous historical process, the chivalric romances do arise at the end of the Iberian medieval a new literary fashion, blending the mythic-chivalric tradition with social changes that characterize the bustling historical period. These libros are configured for nearly a century as a market success is a model and height of a focused literature to chivalrous nobility, in a world where their moral and aesthetic strongholds show is unstable and sensitive. These novels are wrapped device boggling's appearances. Stemmed from the need to rethink the wonderful study. This study analyzes the admiration and the Iberian world from the sixteenth century construction of the wonder device.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2018-02-23T18:38:06Z No. of bitstreams: 1 WESLEY DOURADO.pdf: 5073788 bytes, checksum: 2bebe78f72b9c5fdcbb552cf66b661d6 (MD5) / Made available in DSpace on 2018-02-23T18:38:06Z (GMT). No. of bitstreams: 1 WESLEY DOURADO.pdf: 5073788 bytes, checksum: 2bebe78f72b9c5fdcbb552cf66b661d6 (MD5) Previous issue date: 2017-09-27 / This is a philosophical-poetic reflection about the education that intends to identify the relationships between body, quotidian and education. This research was made under the inspiration of “own body” and “lived world” ideas, as conceived by Maurice Merleau-Ponty; the meaning of philosophizing, especially its inevitable relation to the admiration which is present in Josef Pieper thoughts and the way that the body and the quotidian appear in the Adélia Prado work. Guided by my educational and teaching experience, I ask what is the meaning of an education that have as a principle the admiration; by the implications of an education that acknowledges that it must be for the bodies and that it should be always rooted in a situated human experience; by the unfolding of an education that shall rather be a contemplation of quotidian. These questions retake the provocations of the educator Paulo Freire, insisting with them on an education that, in order to constitute itself as an experience, as a possibility of "being more", of "going further" needs to be felt, full of meaning, situated, available for the world’s admiration and by the totality for the life lived here / Trata-se de uma reflexão filosófico-poética sobre a educação que procura identificar as relações entre corpo, cotidiano e educação. A pesquisa foi realizada sob a inspiração da noção de corpo próprio e mundo vivido, tal como as concebe Maurice Merleau-Ponty; o sentido do filosofar, especialmente, a sua inevitável relação com a admiração presente no pensamento de Josef Pieper e, o modo como o corpo e o cotidiano aparecem na obra de Adélia Prado. Enredados com a minha experiência educativa e docente pergunto pelo sentido de uma educação que tenha como princípio a admiração; pelas implicações de uma educação que reconheça que ela deve ser para os corpos e que sempre está enraizada numa experiência humana situada; pelos desdobramentos de uma educação que seja antes contemplação do cotidiano. Tais perguntas retomam as provocações do educador Paulo Freire insistindo, com elas, numa educação que, para se constituir como experiência, como possibilidade de “ser mais”, de “ir mais longe” precisa ser sentida, cheia de sentido, situada, disponível para a admiração do mundo e a totalidade da vida que se vive aqui.

In this thesis, the researcher observes that one of the most difficult phases in the work of church planting missions is that of the handover stage from pioneer missionaries to indigenous leaders. This is often fraught with suspicions and fightings, and hence tends to delay the work until such issues are finally dealt with. Having observed a different story in the relationship between Olive Doke and Paul Kasonga in the early years of the planting of Baptist work in Zambia, the researcher has argued that the key lay in their mutual respect and admiration. He, therefore, posits that where these two ingredients are nurtured in the early stages of missions there will be a smooth handover process. In order to show that this was not just a philosophical or pragmatic idea, the researcher began his work with a biblical interpretation of missions. Drawing from the way the Lord Jesus Christ and his apostles went about their own handing over process to the next generation of leaders, he identified these same attitudes of mutual respect and admiration. He argues that these played an important role in ensuring a meaningful handover process. The researcher then entered upon finding as much information as he could on the lives of Olive Doke and Paul Kasonga, and about their working relationship. This was through unearthing various archived materials and conducting key interviews in the region where they once laboured. This formed the core of this research and, upon subjecting this to analysis, it proved the thesis that the success of their working relationship and handover process at the Kafulafuta Mission lay in their mutual respect and admiration. Finally, the researcher offers a model or strategy to ensure that what may have happened inadvertently between Olive Doke and Paul Kasonga is nurtured among missionaries and indigenous leaders. The researcher works these principles into all the stages of church planting missions—all the way from the training of the missionaries to the time when the work is totally handed over into the hands of local leaders and the missionaries have withdrawn from the work. / Thesis (PhD)--University of Pretoria, 2013. / gm2014 / Science of Religion and Missiology / unrestricted