<p>This thesis is an analysis of Martin Buber's famous work I and Thou. The primary aim of the thesis is to interpret or translate Buber's unique, impressionistic account of human existence into a coherent and revealing argument, one that is philosophically engaging and accessible to the common or everyday reader. In addition to providing a clear outline of Buber's work, this thesis also contains a short critique of Buber basic argument, i.e., his distinction between the two spheres or modes of our being, the I-It or active mode and the I-You or passive mode. In short, it argues that what results from Buber's dualistic understanding is division or separation between ourselves and the world, between an individual human being and the beings it engages, and not the genuine or authentic unity that Buber believes his position can inspire.</p> / Master of Arts (MA)

During the Second Temple period (516 BCE–70 CE) a series of developments contributed to a growing reticence to use the divine name, YHWH. The name was eventually restricted among priestly and pious circles, and then disappeared. The variables are poorly understood and the evidence is scattered. Scholars have supposed that the second century BCE was a major turning point from the use to non-use of the divine name, and depict this phenomenon as a linear development. Many have arrived at this position, however, through only partial consideration of currently available evidence. The current study offers for the first time a complete collection of extant evidence from the Second Temple period in Aramaic, Hebrew, and Greek in order answer the question of how, when, and in what sources the divine name is used and avoided. The outcome is a modified chronology for the Tetragrammaton’s history. Rather than a linear development from use to avoidance, the extant evidence points to overlapping use and non-use throughout most of the Second Temple period. / Thesis / Doctor of Philosophy (PhD)

Cette thèse porte sur l’itinéraire thérapeutique des personnes qui se pensent possédées par un esprit maléfique ou une divinité à travers les différentes thérapies disponibles à Kanke, ville du nord de l’Inde. Trois hôpitaux psychiatriques, construits à l’époque coloniale, s’y concentrent. Depuis quelques décennies un dargah, sanctuaire musulman, a été construit sur les terres-mêmes de l’un d’entre eux. Il est spécialisé dans le traitement des personnes possédées, tout comme les bhaktain, dévotes possédées par des divinités qui officient à leur domicile. Le travail de terrain a été réalisé dans deux hôpitaux psychiatriques, au dargah, et auprès de deux bhaktain. Dans les thérapies délivrées par les bhaktain et thérapeutes du dargah, l’émotion est suscitée chez le patient : il s’agit de provoquer l’esprit impur possédant le patient au moyen de substances divines. L’esprit maléfique se manifeste, et sera contraint de quitter ce corps. Si certains affirment avoir guéri, d’autres possédés consultent en psychiatrie. Les enjeux familiaux et socioéconomiques jouent un rôle de taille dans le choix du lieu de soins.L’interprétation des troubles est bien différente en psychiatrie où les professionnels utilisent des manuels de classification des troubles mentaux rédigés aux Etats-Unis pour diagnostiquer ces patients de milieu rural, pauvre, et parfois tribal. Ici, la possession est considérée comme un signe de maladie mentale. Les professionnels tentent de décourager l’interprétation des troubles en termes de possession au profit d’une conception neuroscientifique des problèmes et encouragent le patient à un contrôle émotionnel, usant parfois de références à l’hindouisme brahmanique.Les patients qui circulent entre ses lieux de soins sont pris dans ces logiques de soins antinomiques. La difficile articulation des différentes interprétations et pratiques thérapeutiques nous renseignent sur les enjeux politiques qui sous-tendent les rapports entre les différents thérapeutes. / This thesis is about the therapeutic journey of people who think they are possessed by a malefic spirit or a divinity. Various therapies are available for them in Kanke (north India). Here three psychiatric hospitals, built in the colonial period, provide mental health care. Few decades ago a dargah, a Muslim sanctuary, was built on one of them. It is specialized in the treatment of possessed people, like bhaktain, devotees possessed by divinities, which provide therapy at home. The fieldwork was realized between 2008 and 2014 in two psychiatric hospitals, in the dargah, and with two bhaktain.In the therapies delivered by bhaktain and therapists of the dargah, the patient’s emotion is stimulated : the impure spirit possessing the patient is provoked by means of divine substances. The malefic spirit manifests itself, and is forced to leave the body. While some possessed people assert being cured, others consult in psychiatry. The family and socioeconomic stakes play an important role in the choice of the place of care.The interpretation of the disorders is very different in psychiatry where the professionals use medical textbooks of classification of mental disorders published in the United States to diagnose these rural, poor, and sometimes tribal patients. Here, the possession is considered as a sign of mental illness. Only the private hospital tries another approach. The professionals try to discourage the interpretation of the disorders adopting a neuroscientific conception of the problems and encourage the patient to an emotional control, sometimes referring to Brahmanical Hindu texts. The patients who circulate between these places of care are caught in these paradoxical logics of care. The difficult articulation of the various interpretations and therapeutic practices the patient encounters informs us about the political stakes which influence relationships between therapists of various places of care.

Thesis--Catholic Univ. of America. / Bibliography: p. 244-252.

Thesis (Ph. D.)--University of Pittsburgh, 1986. / Includes bibliographical references (leaves 357-372).

L’île du Putuoshan (archipel de Zhoushan, Zhejiang) accueille chaque année des dizaines de milliers de voyageurs venus de toute l’Asie pour rendre un culte au bodhisattva de la compassion Guanyin, dans l’espoir de bénéficier de ses faveurs, d’obtenir des réponses miraculeuses et d’assister à une manifestation divine. Haut-lieu bouddhique depuis le Xe siècle, le Putuoshan est au cœur de projets de développement initiés à la fin de la Révolution Culturelle qui visent à transformer les paysages et les pratiques de pèlerinage. Ces mutations ont reconfiguré le champ religieux local lequel intègre désormais une pluralité d’acteurs, avec chacun leurs objectifs et leurs stratégies ; ainsi les communautés monastiques cherchent à accroître l’influence du site, une ambition partagée par les autorités politiques qui encouragent également les initiatives touristiques des entreprises privées et des administrations en charge de la culture, tout en opérant, comme il est de mise partout en Chine, un contrôle sur les activités des temples. Microcosme insulaire, le Putuoshan est un espace où se croisent nombre de personnes qui projettent sur l’île de Guanyin leurs propres visions du lieu. Elles les façonnent à partir des récits mythologiques et des discours relayés par les media bouddhiques et la littérature touristique, qui font du site, un lieu à la fois dans et hors du monde. Avec leur savoir-faire et leur savoir-être bouddhistes, ils inventent leur pèlerinage et leur relation à Guanyin dont la présence leur est tantôt suggérée, donnée à voir, mise en scène à travers différents dispositifs. Se rendre sur l’île (de) Guanyin, c’est ainsi « faire l’expérience » de Guanyin, un bodhisattva aux multiples facettes, capable de prendre toutes sortes de formes et de faire des miracles. À partir d’enquêtes de terrain et de l’analyse des matériaux édités localement, cette thèse propose d’analyser dans une perspective anthropologique, la combinaison des différents aspects religieux, économiques, politiques et sociaux qui fondent le site et son pèlerinage. / Putuoshan Island (Zhoushan archipelago, Zhejiang) welcomes every year thousands of travelers coming from all over Asia to worship Guanyin, the Bodhisattva of Compassion, and to express their wishes to be blessed, to receive miraculous responses and to see divine manifestations. Well known as a major Buddhist site since the tenth century, Putuoshan is by now the focus of many development projects, initiated at the end of the Cultural Revolution, that aim to transform the landscapes and to change the pilgrimage’s practices. These changes have reconfigured the local religious field that includes a plurality of actors each of them having their own goals and strategies. The monastic communities seek to increase the influence of the site; a goal that is shared by the political authorities, that encourage also the touristic initiatives taken by private companies, and by administrations in charge of cultural affairs. Of course, by the while, they mean to control the temples’ activities, as they do everywhere in China. Many different people project their own visions of the place onto Putuoshan, this insular microcosm, the island of Guanyin. They shape them by listening to the mythological narratives and discourses relayed by Buddhist media, as well as by reading the tourist literature that make the site become a place both in and out of the world. With their knowledge of Buddhist practices, they invent their own pilgrimage and their own relationship to Guanyin, whose presence is sometimes suggested, sometimes showed to them, or even staged through various theatrical sets. So that going to the island of Guanyin is properly to ”experience” Guanyin, this multifaceted bodhisattva able to take any existing form and performing miracles and marvels. Based on an ethnographic fieldwork research and on the analysis of local publications, this thesis means to analyze from an anthropological perspective, the various religious, economic, political and social aspects, that shape the site and its pilgrimage.

Over the few years that led to the creation of the constitutional law of the Islamic republic of Iran, I (the author) noticed a series of ambiguous and often contradictory points in its contents. Discovering the roots and the causes of such contradictions became my priority. After the Iranian Revolution (1979) intellectuals were confronted with very new experiences. For example, Shi'ah has always been a minority in the history of Islam. Therefore, Shi 'ah Fuqaha never experienced direct rule over people. Direct pressures from this new experience brought about the desire and the need for a shift in certain interpretations of the Shi'ah tradition. It became evident that religious laws did not have in them the power and the wisdom to provide answers to the issues and dilemmas of the modern times, hence the need for a fresh approach. One such issue was the discussion of legitimacy of power. 18 years on, the heated debate is still ongoing. Traditional Shi'ah theorists believed that all rulers are illegitimate except the one that represents the 12th Imam who has been absent for the last 1000 years. According to Shi'ah, this representation can only be made by elite clergy who have the ability to understand, fully, the history of Islam and Shi'ah. They also claim that Shari 'ah laws must be implemented in their entirety and according to the teachings of Qur'an and the 12 Infallible Imam. They further argue that the people as a whole have no role in determining the legitimacy of the ruler, as He has been appointed to implement divine laws and people must obey. With time, though, such attitudes were modified. Especially after the Islamic revolution in Iran (1979), new interpretations began to surface. Discussion of three fundamental elements relating to the shift of the Islamic viewpoints during the last 100 years and in particular after the Iranian revolution (1979) forms the main body of this thesis. These are: " Divine law " Divine Ruler " Role of the People The hypothesis of the thesis is that fundamental philosophical positions on all of the above three issues have been the subject of change and modification, to some extent and according to "time" and "place". This change does not reflect the abandoning of the Islamic faith by Muslims, but rather indicates the ability of this dynamic religion to modify itself with time'. These changes have also been associated with varying degrees of ambiguity and contradiction, which will be the subject of detailed discussions in this work. Viewpoints of other outstanding scholars who tried to address these issues will also be presented. Two theories have been expressed in relation to the shift in the Shi'ah political thinking; " Islam's ability to adapt with "time" and "place" and new issues " "Change", in itself, defies the very existence of religion Both theories have been the subject of extensive debates. Traditional Muslims and Non-Muslims criticise Islam for supporting the latter view, whereas revivalists sympathise with the former. It must be mentioned also that reference throughout 1 Iqbal. Enayat. Lambton II this work is only made to those scholars who have used Islamic sources for their reasoning, i. e., not to many others who have engaged in these discussions as independent figures. Also discussed- will be the traditional Islam represented by the majority of the Assembly of the Islamic Experts (Majles-i Khobregan) which in effect was the main creator of the Iranian Constitution. / Ministry of Culture and Higher Education of Iran

This thesis seeks an orderly set of theological reflections on the declaration that “God is light” (1 Jn. 1:5). Such talk of divine light, this study argues, must begin with the doctrine of God, namely, with God's light in se and his “shining forth” ad extra towards creatures in the darkness of sin and death. This work therefore follows a precise pathway in expounding this theme. Chapter 1 offers a brief survey of the historical and scriptural uses of the concept of light in order to fix its linguistic and conceptual boundaries. Chapter 2 seeks to reflect upon God's light as the light of his own radiant triune identity, as well as offering a preliminary examination of God's economic, covenantal shining forth to creatures. Chapter 3 gives a much more detailed rehearsal of this act of shining forth by an account of God's light as manifest in the economy of his works with which he lovingly elects, reconciles, and illuminates creatures. Chapter 4 proposes that with the treatment of God's shining forth there belongs a treatment of the light of the church called out of darkness, gathered into the “marvelous light” of God, and set to proclaiming the “excellencies” of God. Chapter 5 concludes this study by examining what bearing the reality of God's shining forth as Father, Son, and Holy Spirit might have on the work and call of theology as an activity of the 'illumined mind'.

Matthew 18:18-20 is an important section of the discourse of Matthew 18 and one of the most important passages for Matthew's theology. The near identical wording of Mt. 18:18 to Mt. 16:19b-c gives this section even further importance. Mt. 16:17-19 has long been a source of disagreement about the place of Peter or the structure of the church in early Christianity, so the connection of Mt. 18:18 to Mt. 16:19b-c closely ties one important passage of Matthew to another. This thesis proposes a new interpretation for Mt. 18:18-20 and also for Mt. 16:19b-c, though the primary aim of the thesis is directed to the new interpretation of Mt. 18:18-20. The entire section of Mt. 18:18-20 is an expression of a central and repeated emphasis of Matthew's theology, his emphasis on divine causation in human behavior. The heaven-first order of binding and loosing in Mt. 18:18 expresses the conviction that God causes a person to repent (which does not deny there also being human causation). When the sinner of Mt. 18:15 looses his sin from himself through repentance, and when disciples respond by treating him as if his sin were loosed, such loosing has already occurred in heaven because God caused the person to repent. When the sinner holds fast to his sin and thus is treated by disciples in kind as if his sin were indeed bound to him, this is so because of the absence of such divine influence to repentance or because of the withdrawal of such influence in cases where the sinner has resisted it. It is thus appropriate to say that what has been loosed or bound on earth has already been loosed or bound in heaven. This explains the periphrastic future perfect verbal forms of Mt. 16:19b-c and 18:18. Matthew moves from the focus primarily on sin in Mt. 18:18 to a focus on conflict in Mt. 18:19. When two persons reconcile and thus resolve conflict, such reconciliation will have been divinely caused. The apodosis of Mt. 18:19 gives information about the cause of the event of the protasis. Something similar happens in Mt. 18:20, where the presence of the exalted Jesus mediates the presence of God, who works together with the exalted Jesus to bring reconciliation for the name of Jesus. Such an interpretation is the basis for renaming the discourse. It is a repentance discourse. This proposal for Mt. 18:18-20 avoids problems that have plagued previous interpretations of these verses. It does justice to the periphrastic future verbal forms and respects the linguistic evidence of Mt. 18:18-20. It also allows the interpreter to find a triad of triads structure that aligns the repentance discourse with the structure of the preceding discourses and with Matthew's use of triads in non-discourse material. Further, though this proposal is defensible on its own, it is also in continuity with Matthew's emphases on reconciliation and divine causation prior to Mt. 18. The results of this study are significant for source and redaction critical assessment of Mt. 18, for understanding Matthew's theology, and for understanding his conception of righteousness.

CineScrúpulos es una revista digital que recopila los trabajos desarrollados por los alumnos en la clase de Historia del Cine de la Facultad de Comunicaciones de la UPC. El curso no pretende brindar una visión historicista del cine repleta de fechas, nombres de directores, títulos de películas y lugares exóticos, sino que intenta evidenciar la linealidad casi genética que es intrínseca al quehacer fílmico, una tradición que no solo se repite sino que se reinterpreta en distintos / John Cassavetes es uno de esos directores cuyas películas no son conocidas por millones de aficionados al cine. Inclusive, es probable que el espectador promedio se aburra sobremanera con el visionado de alguna de sus obras debido a la exasperante longitud de las secuencias, los reiterados planos fuera de foco a consecuencia del libre desplazamiento de los actores o la estructura narrativa inacabada. Pero es justamente eso lo que hace única la obra de Cassavetes: la exploración de la conducta humana más allá de las ataduras del drama convencional, la exploración de la desnudez de los sentimientos y el mecanismos de la libertad actoral para llegar a eso que el cine siempre aspira pero logra muy pocas veces: la verdad. Esta edición de CineScrúpulos explora el legado del director norteamericano, corto en cantidad pero de una calidad indiscutible. Adicionalmente a ello, esta edición explora el lado femenino del cine desde dos ópticas distintas. John Waters, el maestro indiscutible del mal gusto cinematográfico, declaró que sus películas están inspiradas en el legado de Isabel Sarli, diosa mayúscula del parnaso erótico del cine latinoamericano gracias a su participación en las obras de Armando Bo. Entonces, ¿son los personajes de Divine la encarnación directa del espíritu de la Coca o se trata de una broma del gurú indiscutible del cine trash? Desde otro ángulo, queremos provocar en el lector el visionado de algunas películas de la belga Chantal Akerman y de la francesa Agnès Varda para identificar elementos en común desde la óptica del compromiso de las directoras con los postulados del feminismo, en plena época del me too y de la reivindicación de los espacios equitativos de género. Ambas autoras son voces disidentes e importantes en la renovación del lenguaje cinematográfico.