When portraying a character in a fictional world the actor is faced with many challenges. To circumvent these challenges, he must become congruent with the reality of the fictional world. In order to do so, the actor has to ‘believe’ in the circumstances of the unfolding scene and live ‘in the moment’. These external circumstances act as stimuli which the actor uses to create and consequently ‘believe’ in the environment that the character inhabits. However, the use of green screen technology in special effects limits or eliminates these stimuli and the external circumstances. Green screen is a technique used in film and television that allows the filmmaker to film an actor in combination with a green screen and then replace the ‘green’ with anything the filmmaker requires. This allows for compositing to occur and the filmed reality to be manipulated. However, this technology challenges the actor’s ‘belief’ and behaviour, thus affecting congruence with and the (photo)realism of the created fictional world. In a green screen environment the actor is challenged to imagine, experience and act in line with the circumstances of the fictional world that will replace the green screen, instead of the green environment in which he finds himself. One acting strategy that elicits imagination, action and feeling is Stanislavsky’s notion of the magic if. Accordingly, this dissertation proposes that this strategy can assist the actor in circumventing the challenges that arise when working with green screen technology. Stanislavsky developed his acting principles by observing human behaviour in an attempt to use the mind–body paradigm in circumnavigating the acting moment. The field of cognitive neuroscience has also investigated human behaviour and the mind–body paradigm and recent discoveries have increased understanding of the fields. These discoveries have validated the notion of the magic if and the components it incorporates. Yet, the discoveries surrounding the notion of the magic if and, subsequently, the increased understanding of the concept have not to date been applied to acting with green screen technology. It is therefore hypothesised that, by triangulating the challenges of ‘green screen acting’, the principles of the magic if and the knowledge gained from cognitive neuroscience, an acting strategy can be developed that will assist the actor in the green screen environment and thus create verisimilitude with the fictional world. This hypothesis has led to the theoretical development of explorations that will strengthen the skills the actor needs in order to apply the notion of the magic if; as well as an acting strategy to assist the actor when entering the green screen environment. / Dissertation (MA)--University of Pretoria, 2013. / gm2014 / Drama / Unrestricted

The introduction provides a concise discussion of the confused condition of our Western sexuality. It is noted that this confusion has also manifested itself in ecclesiastical circles, and that the contribution of the church towards the resolution of 'moral' confusion in this sphere is in fact minimal. The study then proceeds to a more empirical investigation of certain phenomena which might enable us to demonstrate the close relationship which exists between the individual's psychological condition, or 'state of consciousness', and the type of theology or ethics he formulates or adopts. The present study was an investigation designed to determine whether Anglican clergy and Pentecostal pastors differed significantly with regard to theological orientation, level of self-actualization or the degree of flexibility they showed in the application of sexual values. Furthermore we were concerned to discover the inter-relation between these various traits. A third group of ordinands from St. Paul's College (C.P.S.A.) was also incorporated into the study. All forty eight subjects completed a series of tests and questionnaires which were scored according to eighteen different scales relating to selfactualzing traits, theological orientation and the application of sexual ethics. In brief the results showed that the Anglican clergy were significantly more self-actualizing, theologically liberal and more flexible in the application of sexual values than were Pentecostal pastors. Little difference was found to exist as a function of age and education, or between Anglican clergy and ordinands. Furthermore theological conservatism, general conservatism, dogmatism and inflexibility in the application of sexual ethics were all shown to correlate negatively with self-actualization. In the discussion of results the writer attempted to demonstrate the close relationship between the churchman's psychological make-up and the way in which he construes his world and formulates his theology and ethics. In the concluding discussion the writer once again widened the scope of concern in order to demonstrate how the findings of the present study can be fitted into the broader context of the life of the church. It has been suggested that the type of approach adopted by churchmen to problems of sexuality is very much determined by their psychological make up. Hence in this sense both the status of the church in modern society and the degree to which the church can assist in the resolution of our culture's problems in the field of human sexuality, is greatly dependent upon the 'states of consciousness' of our clergy.

[pt] Em nosso atual contexto eclesiológico, descobrimos situações que ofendem a Tradição da Igreja e a eclesiologia de comunhão de Yves M.-J. Congar, cujos legados nos ensinam que a Igreja possui, na Trindade, sua origem, seu modelo, sua inspiração e meta, e que Deus, Único em Três Pessoas, assim o é, devido às relações intratrinitárias entre as Mesmas, garantidas pelo Espírito de Deus. Partindo do pressuposto relacional trinitário, buscamos elaborar, em Congar e outros autores de nossa atualidade, uma fundamentação teológica que privilegie a autonomia relacionada das Pessoas trinitárias como paradigma eclesiológico, para articular as relações de anseio de comunhão na Igreja. Esta, é Mistério radicado na Trindade e visibilizado ao mundo em suas diversas estruturas, às quais, pelo batismo, incorporam-se os membros ontologicamente iguais e ministerialmente diferentes, chamados todos à comunhão, celebrada, louvada e alimentada pela eucaristia, e que, no serviço ao mundo, encontra sua missão e consagração, a exemplo mesmo de Cristo. A Igreja, enviada como sinal de salvação à humanidade, é feita de humanos e, portanto, chamada à conversão. A comunhão é, portanto, na Igreja, o vinho novo, curtido e fermentado nos odres que buscamos ajudar a renovar, na dinâmica e potência do Espírito de Deus. / [en] On our actual ecclesiological context, we descover situations which hurts the Church Tradiction, and, also Y. M.-J. Congar s conception of the Ecclesiology of Communion, which inheritance teach us that the Trinity is the original model, inspiration and finality of the Church; and that God, Unique in Three Persons is so, because, of the intratrinitarian relations between themselves, guaranteed by the Spirit of God. Departing from the trinitarian relational presuposition, we have tried to elaborate, reflecting on Congar s theology and on other authors too, a theological foundation which privileges a relational autonomy of the Trinitarian Persons as an ecclesiological paradign in order to articulate the desire of communional relations in the Church. The Church is a Mystery embeded in the Trinity and made visible to the world through its diverse structures, to which, by the Baptism, are incorporated members ontologically equals and ministerially different, both called to communion between themselves and God. Communion is celebrated, praised and nourished by the Eucharist and must be a service to the world, field of Church s mission and consecration, following Christ s example. The Church sent to the world as a sign of human salvation is composed by human beings, who are called to conversion. So, communion is in the Church, a new wine, fermented and tanned in wine-skins which we have tried to renew under the potency and dynamic of the Spirit of God.

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How are people who generally see others positively evaluated themselves? We propose that the answer to this question crucially hinges on the content domain: We hypothesize that Agency follows a “zero-sum principle” and therefore people who see others as high in Agency are perceived as low in Agency themselves. In contrast, we hypothesize that Communion follows a “non-zero-sum principle” and therefore people who see others as high in Communion are perceived as high in Communion themselves. We tested these hypotheses in a round-robin and a half-block study. Perceiving others as agentic was indeed linked to being perceived as low in Agency. To the contrary, perceiving others as communal was linked to being perceived as high in Communion, but only when people directly interacted with each other. These results help to clarify the nature of Agency and Communion and offer explanations for divergent findings in the literature.

La necesidad de un espacio de culto para la comunidad siempre ha sido un factor vital para el desarrollo de la misma. Hecho que puede ser corroborado mediante el estudio de las diversas culturas que han existido a lo largo de la historia en el planeta. Tomando como punto de partida la premisa anterior, es que se justifica el presente proyecto, el cual busca satisfacer la demanda de un espacio para la comunión de los creyentes dado que, con el constante crecimiento de esta comunidad en la zona, los espacios actualmente usados para este propósito cada vez se ven con mayores dificultades para albergarlos a todos. Además, el proyecto no solo buscará ser un lugar de reunión para la comunidad evangélica, sino que también brindará espacios para el uso y apoyo de la comunidad, teniendo como base el rol de la comunidad cristiana como un agente de ayuda para su entorno Finalmente, para el desarrollo de la propuesta se hará un énfasis en la implementación de conceptos de arquitectura sensorial en los espacios religiosos, debido a que se considera que es un concepto compatible con la tipología presentada. Y se estudiará la arquitectura local, poniendo especial importancia en las edificaciones históricas como lo es el Templo del Sol, para así respetar el lenguaje arquitectónico histórico de la zona. / The need for a space of worship for the community has always been a vital factor for the development of it. A fact that can be corroborated through the study of the diverse cultures that have existed throughout history on the planet. Taking as a starting point the previous premise, is that the present project is justified, which seeks to satisfy the demand for a space for the communion of the believers given that with the constant growth of this community in the area, the spaces currently used for This purpose is increasingly seen with greater difficulties to accommodate them all. In addition, the project will not only seek to be a meeting place for the evangelical community, but also provide spaces for the use and support of the community, based on the role of the Christian community as an agent of help for their environment. Finally, for the development of the proposal an emphasis will be placed on the implementation of sensory architecture concepts in religious spaces, because it is considered to be a concept compatible with the presented typology. And the local architecture will be studied, placing special importance on historic buildings such as the Temple of the Sun, in order to respect the historical architectural language of the area. / Tesis

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[pt] A Economia de Comunhão - EdC é uma proposta alternativa à lógica econômica da produção pela produção e compreende uma rede mundial de pessoas e iniciativas empresariais, fundamentadas na cultura da partilha, ou seja, da comunhão de recursos naturais, materiais e espirituais, que serão colocados em circulação no tecido social, tendo em vista a fraternidade universal. Trata-se de uma linha de gestão empresarial, inspirada na espiritualidade do Movimento dos Focolares, que requer a valorização dos funcionários, uma gestão participativa, o respeito à natureza e à ética nos relacionamentos com os stakeholderse com a administração pública e concorrente, reclamando assim, a legalidade. A tese propõem que é possível, desenvolver uma estrutura reticular e uma forma de atuação conjunta para a EdC que permita seu desenvolvimento frente aos desafios apresentados pelo ambiente turbulento (EMERY e TRIST,1965),ou seja, complexo, incerto e marcado pela interdependência entre as partes,que caracteriza o mundo atual, com base na teoria da Ecologia Organizacional proposta por Trist(1976). A teoria da Ecologia organizacional propõe um tipo de estrutura reticular flexível, onde o foco não se encontra em uma única organização, mas em um campo mais extenso que extrapola as relações transacionais. Essa abordagem tem como base a auto-regulação das partes e a constante negociação. Sugere-se a utilização da metodologia de pesquisa-ação, cuja dinâmica guarda estreita correlação com a experiência de EdC até então vivenciada. O caráter dinâmico da EdC requer uma contínua revisão dos resultados alcançados, como preconiza o Planejamento Adaptativo que, unindo teoria a prática, fomenta o aprendizado e a gestão do conhecimento. / [en] The Economy of Communion - EdC is an alternative proposal to the economic logic of production through production and comprises a worldwide network of people and entrepreneurial initiatives based on the culture of sharing, that is, the communion of natural, material and spiritual resources, which Will be put into circulation in the social fabric, in view of universal fraternity. It is a line of business management, inspired by the spirituality of the Focolare Movement, which requires the appreciation of employees, a participative management, respect for nature and ethics in relationships with stakeholders and public administration and competitors, demanding, thus, legality. The thesis proposes that it is possible to develop a network structure and a form of joint action for the EdC that allows its development to face the challenges posed by the turbulent environment (EMERY and TRIST, 1965), that is, complex, uncertain and marked by the interdependence between The parts, which characterizes the world today, based on the theory of Organizational Ecology proposed by Trist (1976). The theory of organizational ecology proposes a kind of flexible reticular structure, where the focus is not on a single organization, but on a larger field that extrapolates transactional relationships. This approach is based on the parties self-regulation and constant negotiation. We suggest the use of the research-action methodology, whose dynamics are closely correlated with the EdC experience previously experienced. The dynamic nature of the EdC requires a continuous review of the results achieved, as recommended by Adaptive Planning, which unites theory and practice, fosters learning and knowledge management.

[pt] Esta tese expõe, a partir do pensamento de Joseph Ratzinger, a relação entre a Eucaristia e a Igreja, com o intuito de mergulhar na totalidade e unidade da produção teológica deste autor. Verifica-se, nessa relação, que a Eucaristia edifica a Igreja e que a celebração da Ceia na comunidade eclesial é o elemento nuclear deste mistério. A eclesiologia, compreendida a partir de sua relação com a Eucaristia, foi um referencial ímpar no entendimento de J. Ratzinger. Para ele, a Igreja pode ser definida como o povo que vive do Corpo de Cristo e que, na Eucaristia, se torna ela mesma Corpo de Cristo. A Igreja é, fundamentalmente, communio sanctotum, no duplo sentido de comunhão dos bens da salvação (sancta) e comunhão daqueles que recebem esse bem (sancti). Desse modo, a exposição analítica da produção de J. Ratzinger conduz à junção das teses – synthesis – influenciadas sobretudo nas aplicações das decisões do Concílio Vaticano II, como também de grandes pensadores como De Lubac, Congar, Tillard, Forte, Kasper, Zizioulas, grandes fautores de uma eclesiologia eucarística ou de comunhão. / [en] This thesis exposes, from the thought of Joseph Ratzinger, the relationship between the Eucharist and the Church, in order to delve into the totality and unity of this author s theological production. In this relationship, it can be seen that the Eucharist builds the Church and that the celebration of the Supper in the ecclesial community is the core element of this mystery. Ecclesiology, understood from its relationship with the Eucharist, was a unique reference in the understanding of J. Ratzinger. For him, the Church can be defined as the people who live from the Body of Christ and who, in the Eucharist, themselves become the Body of Christ. The Church is, fundamentally, communio sanctotum, in the double sense of communion of the goods of salvation (sancta) and communion of those who receive this good (sancti). In this way, the analytical exposition of J. Ratzinger s production leads to the junction of theses - synthesis - influenced mainly in the applications of the decisions of the Second Vatican Council, as well as great thinkers such as De Lubac, Congar, Tillard, Forte, Kasper, Zizioulas, great promoters of a Eucharistic ecclesiology or of communion. / [it] Questa tesi espone, dal pensiero di Joseph Ratzinger, il rapporto tra l Eucaristia e la Chiesa, per approfondire la totalità e l unità della produzione teologica di questo autore. In questo rapporto si vede che l Eucaristia edifica la Chiesa e che la celebrazione della Cena nella comunità ecclesiale è l elemento centrale di questo mistero. L ecclesiologia, intesa dal suo rapporto con l Eucaristia, è stata un riferimento unico nella comprensione di J. Ratzinger. Per lui la Chiesa può essere definita come il popolo che vive del Corpo di Cristo e che, nell Eucaristia, diventa esso stesso Corpo di Cristo. La Chiesa è, fondamentalmente, communio sanctotum, nel duplice senso di comunione dei beni della salvezza (sancta) e comunione di coloro che ricevono questo bene (sancti). In tal modo, l esposizione analitica della produzione di J. Ratzinger porta all incrocio di tesi - sintesi - influenzate soprattutto nelle applicazioni delle decisioni del Concilio Vaticano II, oltre che da grandi pensatori come De Lubac, Congar, Tillard, Forte, Kasper, Zizioulas, grandi promotori di una ecclesiologia eucaristica o di comunione.

Christian Spirituality, Church History and Missiology / M. Th. (Practical Theology)