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This work reopens the question of Nietzsche’s relationship to Early German Romanticism through critical readings of moments of enchantment in the writings of Novalis. It unveils the seemingly conciliatory gestures of enchantment as moments of discord between subject and figure, self and world. These readings attend to the tropes, ironic registers, and performative dimensions of texts that occlude rather than facilitate a strict demarcation between Novalis and Nietzsche. That the thinkers in question are shown to anticipate their critical reception is consonant with the present work, which, in foregrounding both the entanglement between self and language and the materiality of reading, attunes itself to enchantment as the manifestation of compulsion, imposition, and ecstasy. The principle of continuity that allows Nietzsche and Novalis to be read and to read each other is asceticism. Its secret ally, following Nietzsche, is the absolute will to truth. In its function of assigning an aim to the aimless, asceticism provides for both truth and its incessant undermining, for form as well as flight. It engenders a mode of expression that is only as true as it is provisional. Through a reading of Nietzsche’s Apollonian and Dionysian as the collision of epistemological anxiety and its anthropological stopgap, this work advocates an operation of double-reading that views the conceptual sphere itself as palliative and the nonconceptual as the possibility of an ascetic flight from ossification. In setting such double-reading into motion, this work traces the subterranean relations between Novalis and Nietzsche that allow the proto-Modernism of the former to interrogate the residual Romanticism of the latter. An erudite study that combines problems of representation with discussions of the theater, painting, and music, this dissertation seeks to reenchant questions of interpretation and reading that constantly threaten to petrify into all-too-self-evident truths.

Thesis (Ph. D.)--University of Texas at Austin, 2003. / Vita. Includes bibliographical references. Available also from UMI Company.

Thesis (M.A.)--Denver Conservative Baptist Seminary, 1996. / Includes bibliographical references (leaves 83-86).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1990. / Includes bibliographical references (leaves 61-62).

Thesis (M.A.)--Denver Conservative Baptist Seminary, 1996. / This is an electronic reproduction of TREN, #090-0024. Includes bibliographical references (leaves 83-86).

"A thesis approved by the University of Cambridge for the degree of D.D." / Includes bibliographical references and indexes.

In the early ninth century Muslim renunciants developed the metaphor of devotion to God is a path to teach their disciples how to cultivate virtues that would enable them to escape attachment to the world. Alongside these virtues were ascetic practices, sometimes extreme, that demonstrated their commitment to God. The earliest example of this renunciant path is the ascetic manual Adab al-'ibadat attributed to Shaqiq al-Balkhi (d. 198/809-10). Al-Harith al-Muhasibi (d. 243/857-8) took exception to exaggerated practices of Shaqiq's path and insisted that religious devotion must adhere to the commands God gave in the Quran and in the Sunna. Unique in the ninth century, Muhasibi also insisted that God's commands were not limited to exterior actions, but included specific expectations of the interior dimension of religious devotion. Abu Sa'id al-Kharraz (d. 277/890-91 or 286/899) expanded the renunciant path of Saqiq's followers, but also responded to Muhasibi's censure and softened the more extreme practices of the renunciant path. He was firmly committed to the interior dimension of religious devotion, but gave no indication that he accepted Muhasibi's insistence that these virtues were incumbent. Rather, he argues that the noblest expression of these virtues exists only among God's friends, whose religious devotion has its origin in the excellence of their primordial condition. This thesis will introduce a conceptual hierarchy of religious devotion that facilitates the analysis and comparison of each of these authors. Current discussions of ninth-century Islamic piety are limited by inadequate definitions of asceticism and mysticism. A holistic approach to their religious devotion will provide tangible indicators of the ascetic or mystical orientation of their piety. This provides better parameters for discussing the relationship between asceticism and mysticism in the ninth century.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / A presente pesquisa à uma anÃlise, à luz da filosofia de Schopenhauer, da problemÃtica tradicional acerca do livre-arbÃtrio, ou liberdade de indiferenÃa, termo mais utilizado por Schopenhauer. Trata-se de investigar atà que ponto se pode falar de uma liberdade dos atos particulares e como esta suposta liberdade poderia ser conciliada com a necessidade causal do mundo fÃsico. Para tanto à preciso refazer o percurso realizado por Schopenhauer na sua investigaÃÃo Ãtico-metafÃsica acerca da liberdade. Por outro lado, à extremamente importante extrairmos as consequÃncias existenciais surgidas da sua resposta negativa acerca da liberdade moral, ou seja, à preciso tambÃm entendermos de que modo a liberdade, ou a sua ausÃncia, estÃo relacionadas ao sofrimento e o quanto este faz parte da vida. O percurso feito no presente trabalho inicia-se com a exposiÃÃo dos pressupostos e conceitos fundamentais da filosofia de Schopenhauer, mais especificamente no que se refere à sua teoria do conhecimento e à sua filosofia da natureza. Segue-se uma abordagem acerca do problema da liberdade a partir do ponto de vista Ãtico-metafÃsico, baseado fundamentalmente na obra principal de Schopenhauer, O mundo como vontade e como representaÃÃo, mais precisamente o quarto livro. Num Ãltimo momento abordaremos a problemÃtica a partir de um ponto de vista empÃrico, tendo como texto base os Aforismos para a sabedoria de vida, textos que compÃem a obra Parerga e Paralipomena, considerados por Schopenhauer como escritos menores, por serem textos que se situam exteriormente à perspectiva mais elevada, a Ãtico-metafÃsica.

Étant donné que les bienfaits de la méditation soient, sur un plan qualitatif, difficiles à mesurer, il est indispensable de recueillir des données empiriques issues d’expériences menées, tout en restant fidèle aux critères internationaux de la communauté scientifique. Et cela, afin de valider les résultats obtenus durant la présente étude. Ainsi, la présente thèse se divise-t-elle en 2 parties : la première partie porte sur la théorisation de la pratique méditative reposant sur des données théoriques, tandis que la seconde partie porte sur la modélisation de cette pratique, reposant sur des données empiriques.Sur le plan théorique, cette recherche part de l’idée que ce que l’on nomme « la Jouissance mystique » peut conduire à une structure psychopathologique lorsque le sujet se met dans la position féminine en tant qu’objet agalmatique. Partant de ces données théoriques, une étude à été réalisée, dans le but de parvenir à une validité scientifique, à une modélisation pratique de ces idées, reposant sur des données empiriques. Au-delà, il était nécessaire de mettre la théorie en pratique, afin de repérer en quoi les techniques méditatives pouvaient utiles, concrètement, et applicable. Cette partie de l’étude a donc permis de vérifier l’efficience des interventions et l’amélioration des symptômes subis par les patients, sur le plan clinique.Dans cette perspective, l’investigation clinique de la présente recherche est fondée sur l’application des méthodes clinico-psychologiques, dérivées de l’intégration de traitements complémentaires et alternatifs à l’intervention psychosomatique. En précisant que la collecte desdonnées empiriques repose sur l’application de 5 échelles d’évaluation, à savoir: RomeIII Diagnostic Criteria ; Quality of Life SF-36 ; Fatigue Impact Scale ; Symptom Checklist-90-R ; et Minnesota Multiphasic Personality Inventory-2. / Given the widespread and widespread misunderstandings about this practice and given that the spiritual tradition is seen as elusive, it is important to discern the boundary between the beneficent and the harmful uses in meditation. In order to do this, by combining psychometric tools with clinical experimentation, this research has studied the effectiveness of meditative practice from the therapeutic point of view, in order to reveal the probability to find a link and to understand and the correlation between the psychotherapeutic effect of meditation and psychosomatic conversion - being at the frontier of empiricism and spiritualism.So, the present thesis is divided into two parts: the first part deals with the theory of meditative practice based on theoretical data, while the second part deals with the modeling of this practice, based on empirical data. On the theoretical level, this research begins with the idea that what is called “Jouissance mystique (mystical enjoyment)” can lead to a psychopathological structure, when the subject is placed in the feminine position as an agalmatic object.Based on these theoretical data, a study has been carried out, with the aim of achieving a scientific validity, a practical modeling of these ideas, based on empirical data. This part of the studywas necessary to verify the efficiency of the interventions and the improvement of the symptoms experienced by the patients, from a clinical point of view.In this perspective, the clinical investigation of this research is based on the application of clinico-psychological methods, derived from the integration of complementary and alternative treatments to psychosomatic intervention. By specifying that the collection of empirical data is based on the application of five rating scales, namely: Rome III Diagnostic Criteria; Quality of Life SF-36; Fatigue Impact Scale; Symptom Checklist-90-R; And Minnesota Multiphasic Personality Inventory- 2.