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The following thesis outlines a study assessing the levels of perfectionism, self-injurious behaviour, and functions of anorexia nervosa (AN) through use of a cross-sectional online survey, among English speaking participants 15 years or older, self-reporting a current, previous, or suspected diagnosis of AN. Three distinct clusters were found using self-report measures from individuals with a current or suspected diagnosis, with each cluster corresponding to a unique theoretical understanding of AN. The three clusters can be distinguished by high asceticism, appearance, and avoidance of fertility/sexuality functions for AN respectively. Two distinct clusters were found for participants with a previous diagnosis of AN. These clusters can be differentiated by lingering sentiments held for the condition, as the first cluster viewed AN negatively, and the second cluster continued to see some benefits of the condition. Possible implications for understanding etiology, mechanisms, and treatment of AN are discussed. / Canadian Institute of Health Research

This work explores the interreligious paradigms proposed by Sri Lankan theologian Aloysius Pieris from a liberationist methodological standpoint. Pieris' paradigms uncover the exclusivist tendencies of some liberation theology toward 'religion' and the anti-liberative tendencies of the inculturationist school of interreligious dialogue. / The Christ-against-Religion paradigm delineates how some Latin American liberation theology constructs a sharp dichotomy between "liberative faith" and "popular religion." / The Christ-of-Religion paradigm of the Brahminic Ashram movement in India is focused on personal liberation without regard for systemic poverty and oppression. / Pieris has endeavoured to bridge the dichotomy between liberation and inculturation through what I have labelled a method of prophetic asceticism . / Using insights from feminist theology, I argue that Pieris' dialectical method subtly reactivates the oppositional Christ-against-Religion paradigm in his theology. I propose the Exodus wilderness as an intrinsic part of the liberative process and to complement Pieris' dialectics. The wilderness is a landscape of survival for God's vanquished people; a landscape of doubt that can bring forth the bread of heaven.

This thesis argues that Friedrich Nietzsche???s notion of world and self as ???will to power and nothing besides??? offers a highly productive interpretive lens or ???grid of intelligibility??? for understanding the ethical implications of Michel Foucault???s middle and late works on power and subjectivity. For if the late modern era is marked by a sustained and pervasive incredulity toward metanarrative, it is also the historical site for the reappearance and widespread acceptance of a very ancient metanarrative ??? the Heraclitean view of material reality as continual flux. Inasmuch as Nietzsche???s will to power philosophy is grounded in this Pre-Socratic worldview, his works and those of his devotee Foucault may serve as a productive foundation for a late modern ethics. The scholarly implications of reading Foucault???s middle and late works through the interpretive lens of Nietzschean will to power in its two key manifestations, domination and dynamism, are multiple. In addition to providing new insights into the value of Nietzschean-Foucauldian philosophy for advancing a late modern ethics, such an analysis also illuminates important continuities in Foucault???s theory of power and how his works simultaneously extend and critique Nietzschean views on the role of asceticism in culture. The thesis then turns to a more futuristic exploration of how Foucault???s final texts, feminist critiques and extensions of these texts, and works from the separate discipline of feminist moral theory may advance a feminist form of will to power ethics. Feminist reflection upon the dualistic philosophical basis of modern androcentric power invites further speculation upon the utility of the nondual philosophies of yoga, including those found in Ved??ntic texts like the Bhagavad G??t??, for such an endeavour. Because yoga utilises asceticism-based practices of the self as its primary means for moulding moral subjects, it is comparable to the Greco-Roman will to power ethics described in Foucault???s final works. On the other hand, yoga???s nondual telos may present certain ethical possibilities that dualistic constructs like the Greco-Roman model cannot. Indeed, by practicing nonduality through yoga, contemporary women and others may be engaging in a practice of freedom in the most essential sense.

Zugl.: Neuendettelsau, Augustana-Hochsch., Diss., 2006

Thesis--Madrid, 1972. / Includes bibliographical references (p. 297-305).

Thesis--Madrid, 1972. / Includes bibliographical references (p. 297-305).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1974. / Includes bibliographical references (leaves 143-148).

Esta tese apresenta como um dos seus aspectos fundamentais a compreensão de outra cultura, outra versão, outro conjunto de valores: o pensamento indiano, berço da Ahamkãra a consciência individual, o eu e das práticas ascéticas de origem pré-ariana e autóctone. No interior dessa tradição, foram escolhidos os ensinamentos do Buddha Shãkyamuni, por sua absoluta originalidade na concepção da individualidade, transformando radicalmente as concepções de subjetividade existentes em sua época. O intuito, ao buscar uma tradição em tudo diferente da nossa, é, por dirigir o foco para o mais contrastante, iluminar nossa própria tradição, enriquecer o campo de discussão das novas matrizes de subjetivação em nossa sociedade ocidental pós-moderna e globalizada. Com essa abordagem objetiva-se contribuir para o debate em torno do despertar do budismo ocidental, no séc. XXI, lançando algumas linhas de reflexão que auxiliem, por um lado, a contextualizar esse acontecimento, e, por outro, a ampliar o debate sobre as questões relativas à noção de sujeito, utilizada pelos teóricos da psicanálise, através da apresentação de uma outra versão, a do eu budista. A comparação entre uma forma de individualidade oriunda de uma sociedade tradicional e holista e a forma da individualidade contemporânea, oriunda de uma sociedade secularizada e individualista, é possível através do que Harpham denomina imperativo ascético, uma força estruturante primária e transcultural. Nesse sentido visualiza-se uma relação entre as práticas ascéticas e a construção do eu. Segundo Mauss, o eu também é uma categoria universal, presente em todas as culturas. Assim como se encontram variações sobre o repertório das práticas ascéticas disponíveis em diferentes culturas, encontram-se variações na forma da subjetividade, de acordo com o seu solo cultural e sua paisagem mental. Fizemos uma conexão entre as práticas ascéticas indianas e o que denominamos de identificação mística, a partir da qual foi possível inferir essa imbricação entre ascetismo, construção e sacralização do eu nos primórdios da civilização indiana. Com o budismo ocorre uma espécie de descentramento, a sacralização é estendida a todo o cosmo, as práticas de meditação sintonizam com todos os seres, com todos os animais, para eliminar as causas do sofrimento. O budismo nasce com uma vocação universalista e leva para fora das fronteiras da Índia esse eu construído a partir dos conceitos da Ãhimsa, a não-violência, e da noção de ausência de existência inerente, inscritos no pensamento budista há dois mil e quinhentos anos, despertando o interesse do ocidente após um longo período de obscurecimento. / This thesis presents, as a fundamental aspect, the understanding of another culture, another version, another framework of values: of Indian thought, the foundation of Ahamkãra the individual consciousness, the Self and of the ascetic practices of pre-Arian and autochthonous origin. Our choice within this tradition fell upon the teachings of Buddha Shãkyamuni, due to the absolute originality of their conception of individuality, radically transforming the extant conceptions of subjectivity of the time. The aim of this search within a tradition that differs from ours in all respects, as we focus on that contrast, is to shed light in our own tradition, adding to the discussion about new subjectivity matrixes in our postmodern, global wessern society. This inquiry aims at contributing to the debate on the emergence of Wessern Buddhism in the 21st. century, by essablishing some lines of reflection that should help us to contextualise this phenomenon, on the one hand, and on the other, to widen the debate on issues that relate to the notion of subject as theoretical psychoanalysts use it, through the presentation of the Buddhist Self as another version. A transcultural, primary structuring force, which Harpham calls ascetic imperative, shall allow for the comparison between one form of individuality which comes from a traditional and holistic society, and the form of contemporary individuality, which comes from a secularised and individualist society. Along these lines, we see a relationship between the ascetic practices and the construction of the Self. According to Mauss, the Self also is a universal category, which all cultures present. Much as there are variations on the inventory of ascetic practices available in various cultures, there are variations on the form of subjectivity, in accordance with its cultural ground and its mental landscape. We essablish a connection between Indian ascetic practices and what we call mystic identification, and this allows us to infer the interrelation between asceticism and the construction and sacralisation of the Self in the primeval ages of Indian civilisation. A kind of de-centring occurs with Buddhism: sacralisation spreads through all the Cosmos, meditation practices syntonize with all beings, all animals, in order to eliminate the causes of suffering. Buddhism has risen with an universalist vocation, and took beyond the borders of India this Self built upon the concepts of Ãhimsa, of non-violence, and the notion of absence of inherent existence, which have been intrinsic to Buddhist thought for twenty-five hundred years, and calls the attention of the West after a long period of concealment.

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