This thesis discusses early modern European perceptions of body and soul in association with the increasing stringency of civilized behaviour and state formation in an effort to provide motivation for the increased severity of the witch hunts of that time. Both secondary and primary sources have been used, in particular the contemporary demonologies by such authors as Bodin, and Kramer and Sprenger. The thesis is divided into five chapters, including an Introduction and Conclusion. The body of the thesis focuses on religious, scientific, and secular beliefs (Ch. 2), appearance and characteristics of witches (Ch. 3), and the activities and behaviours/actions of witches, (Ch. 4). This study concentrates on the similarities found across Europe, and, as the majority of witches persecuted were female, my thesis emphasizes women as victims of the witch hunts.

Procuramos mostrar como a primeira das teses doutorais de Merleau-Ponty, A Estrutura do Comportamento, torna possível o retorno ao problema clássico da união do corpo e da alma, uma vez que, ao mesmo tempo em que faz a crítica do empirismo mecanicista que embasa as tentativas científicas (da neurofisiologia e da psicologia) de dar conta da vida orgânica e do comportamento, descobre nas descrições destes fenômenos um meio original em relação ao para-si suposto pelo criticismo como explicação e fundamentação última do conhecimento e limite para o que se pode dizer sobre o ser. Procuramos ademais sugerir as limitações do quadro conceitual em que o corpo e suas realizações, dentre as quais especialmente a percepção, podem voltar a desempenhar um papel decisivo na interrogação filosófica, em especial pela ênfase, a nosso ver excessiva, que o autor faz recair sobre a articulação entre símbolo e verdade e pela falta de descrição positiva da articulação entre as formas chamadas inferiores do comportamento ligadas ao instinto, à vida orgânica e a uma temporalidade circular - e o nível simbólico remetido à verdade, à liberdade e à História / We try to show how Merleau-Ponty\'s first doctoral thesis, The Structure of Behavior, allows for a comeback of the classical problem of the union of body and soul, once it criticizes the mechanicist empirism founding the scientific attempts (from neurophysiology and psychology) to explain the organic life and behavior, while unearthing in those fenomena a milieu that differs from the transcendental self embedded in criticism as a final explanation and foundation of knowledge, and as the limit to what one can say about being. We also try to point out to the limits of such conceptual framework, in which body and its performances, specially perception, may again play a crucial role in philosophical investigation, in particular because of excessive emphasis placed upon the connection between symbol and truth, and for a lack of positive description of the articulation between the so-called inferior forms of behavior connected to instincts, organic life and circular time and the symbolic level related to truth, freedom and History

Around the time of his famous conversion in 386, Augustine planned to dedicate a treatise to each of the artes liberales. However, he finished only a work on grammar and the first part of the De musica (books I-VI), which deals with rhythmus\the second part, which was to treat melos, was never written, since Augustine became occupied with his ecclesiastical career. The present work is the first critical edition of the sixth book of the De musica; the Latin text is accompanied by an English translation. The introduction includes a full analysis of the manuscript tradition from the 8th to the 14th century and a selective analysis of the later manuscript tradition. Among the conclusions reached are that all extant manuscripts descend from a single archetype which is not identical with the original text, that most manuscripts can be divided into four families, and that the text can be established on the basis of six of the oldest manuscripts. The introduction also contains a discussion of the much-debated question concerning Augustine's own revision of the sixth book, a section where solutions are proposed to several textual problems that were confronted during the establishment of the text, and a selective commentary on the contents of the sixth book of the De musica.

In my work as speech and language pathologist I often meet people emerging from coma andtheir experiences intrigue me. Coma is an eluding human condition that offers a challenge formodern science and our view on body and mind. In my Master project in Creative Writing Iwanted to try to enter this zone that is so hard for a clinician to reach: the personal experienceof being in a coma. By writing HUSK MIDAS I have tried to create a realistic fiction based onresearch on coma state and real-life stories of people waking up from coma.In my exploration of the coma state I found that lucid dreaming is common apart fromdreaming, many patients experience sensory inputs like sound and touch which aremisinterpreted and woven into dreams and creating a feeling of confusion and fear.Coma is a frequent theme in literature and film but is often depicted unrealistically andmisleadingly. A few works like Artur Lundkvist’s Journeys in Dream and Imagination andthe film The Descendents by Alexander Payne show a more reality based fiction. While themedical care has the responsibility to provide accurate information and make important healthcare decisions regardless of possible public misconceptions, fiction helps us to dramatize thecoma experience and bring to life this marginalized and otherwise non-communicable state ofthe human condition.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-06-12T18:27:05Z No. of bitstreams: 1 Andre Magalhaes Coelho.pdf: 666895 bytes, checksum: 73ff206de83f00bb2a5cfdd172196a8a (MD5) / Made available in DSpace on 2017-06-12T18:27:05Z (GMT). No. of bitstreams: 1 Andre Magalhaes Coelho.pdf: 666895 bytes, checksum: 73ff206de83f00bb2a5cfdd172196a8a (MD5) Previous issue date: 2017-03-24 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / This research proposes to investigate the theological anthropology of the Christian Community Peace and Life, evangelical group of neo-Pentecostal matrix. The theological emphasis on the unity of the human constitution, which biblical testimony indicates, contrasts with the historical experience of Christendom in which the body has always played a secondary role, a status that still remains in various religious groups, including current Brazilian Pentecostalism. In view of this reality, Pentecostalism establishes its foundations, faithful to its ecclesiastical context in the same Platonic tendency to value more what is usually called the "soul" and "spirit" than the body, despite the value of body healing, Corporeality in the liturgy and the logic of material prosperity also present in these religious experiences. In order to counter this view, the concept of integrated anthropology will be indicated, based on several authors, especially the theologian Alfonso Garcia Rubio. This concept is fundamentally characterized by the understanding that the human being is a unit. It is that concrete being that appears in all its corporeal dimensions, and the body must relate to the whole cosmos and other living beings making present in a world of relationships and not of exclusions and dichotomies. In this sense, we wonder to what extent the contribution of an integral theological anthropology can constitute a contribution to overcome the anthropological dualism in religious groups such as the Christian Community Peace and Life? The research indicates some theological paths of overcoming concepts of dualistic and reductionist nature of the human condition, in view of an integrated anthropology. As an overcoming of this dualism we suggest an incarnated spirituality where the body makes evident in all its relations and where the unitary experience of the human being as a concrete person. From the concept of Integrated Human, which seeks to overcome dualisms, it is hoped to offer the Christian Community Peace and Life, from its own experience, with all the ambiguities in it, a unitary perception of the human being. / Esta pesquisa propõe investigar a antropologia teológica da Comunidade Cristã Paz e Vida, grupo evangélico de matriz neopentecostal. A ênfase teológica na unidade da constituição humana, que o testemunho bíblico indica, contrasta com a experiência histórica da cristandade, na qual o corpo sempre teve um papel secundário, status que ainda permanece em vários grupos religiosos, incluindo o pentecostalismo brasileiro atual. Diante desta realidade, o pentecostalismo estabelece suas bases, fiel ao seu contexto eclesiástico na mesma tendência platônica de valorizar mais o que usualmente se denominou a “alma” e “espírito” do que o corpo, não obstante ao valor da cura do corpo, da corporeidade na liturgia e da lógica de prosperidade material também presentes nessas experiências religiosas. Para se contrapor a essa visão será indicado o conceito de antropologia integrada, a partir de vários autores, em especial o teólogo Alfonso Garcia Rubio. Tal conceito se caracteriza fundamentalmente por entendermos que o ser humano é uma unidade. Trata-se daquele ser concreto que se apresenta em todas as suas dimensões corpóreas, sendo que o corpo deve se relacionar com todo o cosmo e com outros seres vivos fazendo presente em um mundo de relações e não de exclusões e dicotomias. Nesse sentido, nos perguntamos em que medida a contribuição de uma antropologia teológica integral pode se constituir em uma contribuição para a superação do dualismo antropológico em grupos religiosos como a Comunidade Cristã Paz e Vida? A pesquisa indica alguns caminhos teológicos de superação de conceitos de natureza dualista e reducionista da condição humana, tendo em vista uma antropologia integrada. Como superação desse dualismo sugerimos uma espiritualidade encarnada na qual o corpo faz evidente em todas as suas relações e na qual a experiência unitária do ser humano como pessoa concreta. A partir do conceito de Humano Integrado, que busca a superação dos dualismos, espera-se oferecer à Comunidade Cristã Paz e Vida, a partir de sua própria vivência, com todas as ambiguidades nela existentes, uma percepção unitária do ser humano.

Procuramos mostrar como a primeira das teses doutorais de Merleau-Ponty, A Estrutura do Comportamento, torna possível o retorno ao problema clássico da união do corpo e da alma, uma vez que, ao mesmo tempo em que faz a crítica do empirismo mecanicista que embasa as tentativas científicas (da neurofisiologia e da psicologia) de dar conta da vida orgânica e do comportamento, descobre nas descrições destes fenômenos um meio original em relação ao para-si suposto pelo criticismo como explicação e fundamentação última do conhecimento e limite para o que se pode dizer sobre o ser. Procuramos ademais sugerir as limitações do quadro conceitual em que o corpo e suas realizações, dentre as quais especialmente a percepção, podem voltar a desempenhar um papel decisivo na interrogação filosófica, em especial pela ênfase, a nosso ver excessiva, que o autor faz recair sobre a articulação entre símbolo e verdade e pela falta de descrição positiva da articulação entre as formas chamadas inferiores do comportamento ligadas ao instinto, à vida orgânica e a uma temporalidade circular - e o nível simbólico remetido à verdade, à liberdade e à História / We try to show how Merleau-Ponty\'s first doctoral thesis, The Structure of Behavior, allows for a comeback of the classical problem of the union of body and soul, once it criticizes the mechanicist empirism founding the scientific attempts (from neurophysiology and psychology) to explain the organic life and behavior, while unearthing in those fenomena a milieu that differs from the transcendental self embedded in criticism as a final explanation and foundation of knowledge, and as the limit to what one can say about being. We also try to point out to the limits of such conceptual framework, in which body and its performances, specially perception, may again play a crucial role in philosophical investigation, in particular because of excessive emphasis placed upon the connection between symbol and truth, and for a lack of positive description of the articulation between the so-called inferior forms of behavior connected to instincts, organic life and circular time and the symbolic level related to truth, freedom and History

Orientador: Márcio Augusto Damin Custódio / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-26T07:54:10Z (GMT). No. of bitstreams: 1 Vieira_GabrielArrutiAragao_M.pdf: 1078546 bytes, checksum: 6293d6197371e4d5e74b8dbc53153c62 (MD5) Previous issue date: 2014 / Resumo: O objetivo desta dissertação é apresentar o modo como Arnauld interpreta a relação corpo-alma na união substancial estabelecida por Descartes como compatível à filosofia de Agostinho e mostrar que esta concepção está presente nas Paixões da Alma e nas Meditações. Primeiro investiga-se as objeções de Arnauld direcionadas a Descartes e suas respectivas respostas, considerando as comparações entre Descartes e Agostinho feitas por Arnauld como base para os questionamentos estabelecidos na discussão. Esta comparação se refere a aspectos fundamentais da concepção da união substancial em questão, a saber, ao princípio do cogito, à distinção real entre substância pensante e substância extensa e à afirmação de que o conhecimento formado por concepções puras do entendimento é mais certo que os conhecimentos formados através da imaginação e da experiência sensível. Na sequência, apresenta-se o modo como Arnauld no Examen utiliza o texto de Agostinho para defender Descartes de acusações de heresia, o que confirma a ideia de que Arnauld concebe a relação corpo-alma proposta por Descartes como compatível com a filosofia de Agostinho. Por fim, sustenta-se que a posição de Arnauld quanto à relação corpo-alma está presente nas Paixões da Alma e nas Meditações / Abstract: The objective of this dissertation is to present how Arnauld interprets the body-soul relation in substantial union established by Descartes as compatible with the philosophy of Augustine and to show that this conception is present in the Passions of the Soul and the Meditations. First we investigate the Arnauld¿s objections directed to Descartes and their respective answers, considering the comparisons between Descartes and Augustine made by Arnauld as the basis for the questions set out in the discussion. This comparison relates to fundamental aspects of the substantial union in question, namely, the principle of the cogito, the real distinction between thinking substance and extended substance and the assertion that knowledge formed by pure conceptions of the understanding is more certain that the knowledge formed through imagination and sensory experience. Following, we present how Arnauld uses Augustine¿s text to defend Descartes from accusations of heresy, which confirms the idea that Arnauld conceives the body-soul relation proposed by Descartes as compatible with the Augustine¿s philosophy. Finally, we show that the Arnauld¿s position about body-soul relation is present in the Passions of the Soul and the Meditations / Mestrado / Filosofia / Mestre em Filosofia

The purpose of this study has been to describe and understand the meaning of adult children´s experience of growing up in a family with addiction. The study is based on a lifeworld phenomenological approach where the adult children have been the focus. The data collection consisted of five open interviews, where the adult children gave their experience of their childhood. The result of the study shows that adult children all have experienced the sense of shame/stigma, de-prioritized, a dysfunctional everyday life, a body that reacts and a body that remembers. This has led to various challenges and consequences while growing up, the adult children have handled this differently according to their own abilities and circumstances. It has also resulted in challenges in adulthood, which also have been handled differently depending on the person. Based on the results, it has been possible to understand the importance of preventive work towards families where there is an addiction problem. Something that further needs continuous research to prevent dysfunctional upbringing.

The purpose of this paper consists of examining the different ways of thinking about death and life beyond death conveyed in the game Grim Fandango Remastered. This was done by using a theoretical framework consisting of a self invented definition of death called "Bodily death". This definition consists of common notions about death such as cessation of life functions like movement, metabolism, respiration and overall cessation of brain functions. It also included cessation of vital processes, which includes the ability to make energy transfer, making reparations, for example by cell replication, as well as the waste system of the body.  Besides this, the study examines the prevalence of dualism, a conception that views the soul essential to the individual's mental state. Two kinds of dualism were investigated, simple dualism with the assumption that the individual is made up of the soul, and compound dualism, where soul and body are dependent on each other for the survival of the individual. The study also examined the prevalence of materialism, a mindset where the individual is comprised of a combination of things without life or consciousness, in other words an existence dependent of the body. The results showed mainly a view that was non agreeable with bodily death, as the characters had many life signs such as breathing, ability to move, nutrition, metabolism and other signs of functions that would not be possible without the brain's functionality. Furthermore as shown with sprouted, the death within death in the game which consisted of becoming overgrown with flowers, showed signs of life rather than bodily death, as flowers have the vital process of photosynthesis. The game also showed mainly ideas of ​ dualism as the characters often was referred as souls. The kind of dualism that occurred most however was compound dualism because the game often implied that characters died when their bodies became destroyed.

In this paper I will examine the sources for the tradition of the address of the soul to the body or the dialogue between, the two. I will consider the Old and Middle English poetic expressions of the body-and-soul legend in terms of the criticism of the ten poems which specifically belong to that tradition and the elements which constitute that genre. I will also deal with those poems written at the same time which exhibit one or more of those elements, with the body-and-soul tradition in English morality plays, with the Ars Moriendi, and with the Dance of Death. I will demonstrate that a shift occurs in the consideration of death from a concern for the soul to a preoccupation with the grotesque and gruesome aspects of death. The address and dialogue forms fall into disuse as a vehicle for theological argument concerning the responsibility for sin, and the view of death reflected by the popular pictorial representations of the Dance of Death becomes prominent.