The entity of Lucifer has long been an area of study and confusion throughout history. Among notable literary minds, Dante Alighieri stands out as an illuminating poet who brings to light the essence and nature of this nefarious character and his influence on mankind. In his revelatory work, the Commedia, Dante touches on but does not explicitly detail the scope and importance that music and specifically, song, has on the redemptive purgation of the soul. This work provides a more in depth investigation into the generally overlooked issue, that is, the origin and initial intent of song, the perversion of which, by whom and why, and Dante’s perception of the subject revealed in his missive to mankind. Along scientific theory, along with other works by Dante to provide a link between Lucifer, music, the sin of pride, and the corruption of the divine. / Includes bibliography. / Dissertation (Ph.D.)--Florida Atlantic University, 2014. / FAU Electronic Theses and Dissertations Collection

Contemporary studies demonstrate that non-marital sex (heterosexual penetrative sex) is on the rise and opinions about it have become more liberal, as shown by The Pew Research Center and a study published in 2014 by ChristianMingle and JDate. Pew research also revealed that there are 5.3 million Jews in the United States and one out of five ethnic and cultural Jews report having no religion (Lugo 23). The combination of these two societal trends has caused new issues to emerge in the age-old debate within educational, civic and religious communities about non-marital sex. The conflict over non-marital sex can be traced through the writing of contemporary cultural and feminist critics and parallel trends in rabbinic thought. Socio-sexual change (here explored through the rise in non-marital sex) does directly affect Jewish religiosity and identity. / Includes bibliography. / Thesis (M.S.)--Florida Atlantic University, 2015. / FAU Electronic Theses and Dissertations Collection

God is revealed through Scripture and the Incarnation as desiring to establish loving relationships with others beyond the Trinity. In the beginning he did so by creating human beings, and making himself, his desires, and his ways known to them. He chose to do so through particular actions and encounters in history which involved various forms of embodied manifestation, and led up to the supreme manifestation: the enfleshing of Jesus. Following on from the acts of Jesus which perfectly manifested God and his ways to the world in the flesh, human creatures created in the image of God and united to Christ are also called and gifted by God to manifest God's presence, activity, and ways in this world by using their bodies to live faithfully and responsively to the leading of the Spirit. In order to investigate and demonstrate these claims, Part I of the thesis examines a selection of precedent-setting events chronicled in the Old Testament in which God manifested his presence and ways to people in a variety of circumstances. Part II is concerned with a theological examination of God's manifestations and the roles people can and should play in these manifestations. It begins by engaging with reflections on the subject from the early church fathers Irenaeus, Athanasius, and Augustine; and, in keeping with the Reformed approach taken in the thesis generally, this is followed by in-depth treatments of Reformer John Calvin and Reformed theologian Karl Barth on the revelation, manifestation, and proclamation of God by people in this world. Having substantiated the claim that how people live is significant and of concern to God as it can impinge upon his ongoing desire to make himself and his ways known, Part III is designed to provide a fuller understanding of some of the meaning and significance conveyed by bodily expressions in human interactions with an eye towards seeking ways to live more faithfully to God. It identifies the theatre, particularly improvisational theatre, as a laboratory for understanding human living, and so explores the insights of theatre practitioners into everyday living; while also considering the work of philosophers of language and sociologists who do the same. Through this spotlight on the theatricality of life the case is made for attempting to live responsively, in keeping with improvisational actors, in ways that are faithful to God and which can serve to aid those united to Christ as they seek to make God known to others.

Esta tese de doutoramento compara o Centro de Altos Estudos Militares (CAEM) do Peru e a Escola Superior de Guerra (ESG) do Brasil desde suas fundações (fim da década de 1940) até os golpes militares nos dois países (1968 e 1964 respectivamente). O objetivo é compreender diferenças e semelhanças nas doutrinas de segurança elaboradas nestas escolas que reuniram militares e civis, com o argumento de estudarem temas relativos à segurança nacional e ao desenvolvimento de seus países. A partir da comparação de como os temas da segurança nacional e do desenvolvimento foram abordados nas duas escolas verificamos como militares brasileiros e peruanos propuseram soluções diferentes para um problema comum aos militares dos dois países: a subversão comunista. Enquanto no Peru a doutrina de segurança integral difundiu o desenvolvimento sob a direção do Estado com vistas à distribuir renda e assim desacreditar as ideias comunistas como solução dos problemas da população; a doutrina de segurança nacional promovida no Brasil, denunciava as liberdades democráticas como um entrave ao combate às ideias subversivas, mas não vinculou tão diretamente quanto à doutrina peruana, combate ao comunismo e medidas de distribuição de renda. / This doctoral thesis compares the Advanced Military Studies Center of Peru (CAEM) and the Superior School of War (ESG) of Brazil from its fundations (end of the 1940\'s ) to the the military coups in the both countries (1968 and 1964 respectively). The aim is comprehend differences and similarities in security doctrines developed in these schools that met military and civilian , on the grounds studying issues related to national security and the development of their countries. From the comparison of how the national security and development issues were discussed at the two schools we verify how Brazilian and Peruvian military have proposed different solutions to a common problem to the military of both countries: a \"communist subversion\". While in Peru the doctrine of \" integral security\" spread development under the direction of the State in order to distribute income and so discredit the communist ideas as a solution to population problems; the doctrine of \"national security\" promoted in Brazil, denounced the democratics freedom as a obstacle to the fight against subversive ideas, but not linked as directly as the Peruvian doctrine, anti- communism and income distribution measures.

本文嘗試分析馬克斯·舍勒在現象學視野之下對於天主教神學和社會思想的詮釋來探索天主教會在資本主義和世界大戰等現代性文化的壓力之下真正有效的自我更新方式。舍勒運用現象學的思維方法，通過強調經驗的自身性特徵，論述發生式的意義生成和反應-對抗式的意義生成之間的差別，恢復了天主教在批判精神和確證精神之間的平衡，這與新經院體系、圖賓根天主教學派、新托馬斯主義等流派在純然適應或純然對抗的極端思維中理解天主教會與現代社會關係的做法非常不同，也幫助天主教會克服了"保守-激進"的二元論思維的束縛。具體而言，本文將從以下四個方面論述舍勒的天主教思想：1）從知識社會學的角度分析舍勒對宗教更新的本質、宗教知識的文化學特徵以及宗教世界觀的情感結構的論述，總結出公教精神以自身性的原初性思維對抗實證性思維的過程，以及天主教的整體性文化特徵和貴族主義的情感基調；2）從政治現象學的角度分析舍勒的基督教民主、基督教社會主義、基督教自由等理念，尤其是他以態度民主代替情緒民主、以先知性論述社會主義的原始精神、以意志自由和能力自由的區分來論述宗教自由絶對意義的做法，從而用天主教的宗教視角審視了現代政治文化的弊端；3）從社會學的角度分析舍勒以共感而不是以同情為基礎的宗教集體主義，並將之作為天主教在一戰之後乃至於整個現代社會中帶有尖銳批判性的社會學貢獻，並依此建構天主教會戰後理想的和平理念和社會建設的任務；4）從倫理學的角度分析舍勒如何從時常被鄙棄的情感性、身體性等直觀生命經驗中找出先驗的價值奠基力量，並以之作為與在禁慾和縱慾的極端力量牽引之下的現代資本主義倫理殊為不同的自然倫理學的基礎。最後，本文還將比較舍勒與二十世紀中期的天主教新神學運動和梵二神學的論述，指出舍勒的現象學方法中所體現出來的現實主義和人類學轉向，是與天主教神學從梵一會議到梵二會議的歷史演變邏輯一致的，因而會為天主教會未來的發展帶來更多潛在的借鑒意義。 / This thesis mainly focuses on how German philosopher Max Scheler applied his special phenomenological perspective to penetrate into the self-renewal of the Catholic Church and its social teachings under modern society context, including capitalism and World War etc. Scheler, who emphasized the self-given and realistic characters of experience, distinguished the original-given mode from the counter-react mode in the process of constructing meanings, and rehabilitated the balance of introspective self-criticism and extrovertly instructive confirming of catholic spirit. This phenomenological perspective of Scheler is regarded as a sharp distinction from other Catholic schools like the Catholic Tübingen School, the Scholasticism in the 19th century and later, the Neo-Thomism, as their understandings of the self-renewal of the Catholic Church were somehow guided under the extremism-oriented romantic idealism or authoritarian ideology. To some sense, Scheler’s method actually gave an end to the ongoing historical debate of the "conservatism-liberalism" or "nominalism-realism" dualism, and widened the horizon to approach the understating of real "one": ecumenism. For details, this thesis will analyze Scheler’s phenomenological method in understanding the self-renewal of the Catholic Church with four sections: 1 ) from the dimension of sociology of knowledge, an analysis of Scheler’s interpretation of the essence of the evolution of religious knowledge, its social cultural characters and "its inherent emotional structure as well; an comparing study of religious self-givenness with positivism, and also an comparing study of Ganzheit knowledge and Sammlung knowledge, with which the Christian aristocratism will be drawn and discussed; 2) from the dimension of political phenomenology, an analysis of Scheler’s conceptions of Christian democracy, Christian socialism and Christian freedom, from which the difference with electoral democracy, Marxist socialism, and left-wing liberalism and the special religious narratives of the Catholic Church in political fields will be given; 3) from the dimension of sociology, an analysis of Scheler’s religious collectivism on the basis of empathy rather than sympathy, this kind of collectivism was saturated with phenomenological intentional theory and was carried forward in the proposing the after-WWI re-construction tasks for the Catholic Church by Scheler; 4) from the dimension of ethics, an analysis of Scheler’s percipient contentions on the a-priori ethical value of some long-disdained conception, like body and emotion, by giving a laudatory reconsideration to which, Scheler criticized asceticism or the erotic-individualism-oriented capitalistic ethics. In total, Scheler concentrated the unique value of the Catholic Church in breeding the personal and social ethos with its special religious spirit which is quite similar to the orient wisdom from China. Lastly, this thesis will also draw a comparison between Scheler and the theologians in the Nouvelle Théologie Movement in the middle of the 20th century in order to conclude that the realistic and anthropological turn in Scheler’s phenomenological method was actually identical with the theological development from the Vatican I council to the Vatican II council, so Scheler’s phenomenological understanding of self-renewal of the Catholic Church and its social teaching would potentially shed more light on its future development. / Detailed summary in vernacular field only. / 李晶. / Parallel title from added title page. / Thesis (Ph.D.) Chinese University of Hong Kong, 2016. / Includes bibliographical references (leaves 195-210). / Abstracts also in English. / Li Jing.

Esta tese de doutoramento compara o Centro de Altos Estudos Militares (CAEM) do Peru e a Escola Superior de Guerra (ESG) do Brasil desde suas fundações (fim da década de 1940) até os golpes militares nos dois países (1968 e 1964 respectivamente). O objetivo é compreender diferenças e semelhanças nas doutrinas de segurança elaboradas nestas escolas que reuniram militares e civis, com o argumento de estudarem temas relativos à segurança nacional e ao desenvolvimento de seus países. A partir da comparação de como os temas da segurança nacional e do desenvolvimento foram abordados nas duas escolas verificamos como militares brasileiros e peruanos propuseram soluções diferentes para um problema comum aos militares dos dois países: a subversão comunista. Enquanto no Peru a doutrina de segurança integral difundiu o desenvolvimento sob a direção do Estado com vistas à distribuir renda e assim desacreditar as ideias comunistas como solução dos problemas da população; a doutrina de segurança nacional promovida no Brasil, denunciava as liberdades democráticas como um entrave ao combate às ideias subversivas, mas não vinculou tão diretamente quanto à doutrina peruana, combate ao comunismo e medidas de distribuição de renda. / This doctoral thesis compares the Advanced Military Studies Center of Peru (CAEM) and the Superior School of War (ESG) of Brazil from its fundations (end of the 1940\'s ) to the the military coups in the both countries (1968 and 1964 respectively). The aim is comprehend differences and similarities in security doctrines developed in these schools that met military and civilian , on the grounds studying issues related to national security and the development of their countries. From the comparison of how the national security and development issues were discussed at the two schools we verify how Brazilian and Peruvian military have proposed different solutions to a common problem to the military of both countries: a \"communist subversion\". While in Peru the doctrine of \" integral security\" spread development under the direction of the State in order to distribute income and so discredit the communist ideas as a solution to population problems; the doctrine of \"national security\" promoted in Brazil, denounced the democratics freedom as a obstacle to the fight against subversive ideas, but not linked as directly as the Peruvian doctrine, anti- communism and income distribution measures.

Dentre os problemas da universidade pública hoje está o da ampliação desmedida de publicações científicas com o intuito de colocar o Brasil no rol dos melhores países em ciência e tecnologia sem um correspondente aumento na qualidade do que se produz. Em consequência, o aumento de nossa produção tem transformado o caráter de autarquia da instituição acadêmica e parece ser prejudicial à universidade, conduzindo-a de um estado de instituição social a outro de mera organização social. Nesta esteira, poderíamos quem sabe afirmar que o Sistema Qualis, da Capes, surge como um controle externo sobre o que se tem feito e produzido no ensino superior público e que apesar de seu acolhimento como regulador e hierarquizador da produção científica nacional por meio da publicação de periódicos, aparentemente sua aplicação não tem sido isenta de controvérsias. Parece-nos que há uma dissociação entre o que prega o discurso oficial por meio do Qualis e a realidade científica das universidades públicas, de vez que este tem ditado como o meio científico deve ajustar sua produção para atender uma demanda de progresso científico que deverá crescer em competência e excelência acadêmicas, obtendo-se assim, supostamente, qualidade. Por isso, propomos analisar os critérios utilizados pelo Sistema Qualis para a caracterização da excelência da produção acadêmica brasileira. / Among the public university problems today there is the out of measure enlargement of scientific publications with the purpose of inserting Brazil in the roll of the best countries in science and technology, without the corresponding increase in its publications quality. As a result, the increase of our production has been transforming the autarchy character and it seems to be harmful to university, conducting it from a state of social institution to another of simple social organization. On this course, we could assert that the Qualis System from Capes, arises as an external control over what has been done and produced in the public superior education and besides its welcoming as regulator and hierarchical organizer of the national scientific production by means of publication of periodicals, apparently its application has not been free from controversies. It seems that there is dissociation between what the official discourse preaches through Qualis and the scientific reality in public universities, since this system has been dictating how the scientific circle should adjust its production to supply a scientific progress demand, which should grow in academic competency and excellence, thus supposedly obtaining quality. For this reason, we propose to analyze what Qualis criteria understands by quality in the context of Brazilian academic production.

<p>With an estimated 250 ethnic groups, Nigeria, no doubt, has been grappling with the problem of pluralism of ethnic nationalities. It is not news in Nigeria that extreme ethnic consciousness of its citizens has led to the victimization of one ethnic group by another. This victimization has come in the form of exclusions in the distribution of both wealth and power in the country.</p><p>Amidst all the exclusions, the unity of the country has been ironically regarded as sacrosanct, and should not be negotiated. It is often said that fate brought all the ethnic nationalities in order to form one great country. I subscribe to this belief that fate brought us together for the above purpose, especially now that several countries around the world are merging in one way or the other to form a formidable force to reckon with both politically and economically. Hence, “(ethnic integration) is the integration of capabilities. It develops the capabilities of the workforce… it offers opportunities for better synergy of skills”. However, it would be ethically unhealthy for the unity of the country not to be compromised under the present dispensation, which has been compromising in turn the basic moral principle of social justice. There cannot be any moral basis for the continued existence of a country like Nigeria, which as it were, has thrown equality of all citizens to the dogs.</p><p>Should the country remain united, it must do so by imbibing the culture of regarding all citizens, as well as, all ethnic nationalities as equal, and none should have more privileges than the others. Therefore, how can a plural society like Nigeria remain united as one indivisible country?</p><p>Rawls has offered some solutions to the problem of stability engendered by the pluralism of ethnic groups in Nigeria. His idea of ‘overlapping consensus of reasonable comprehensive doctrines’ in his Political Liberalism is capable of bringing back the country to the state of stability. There will be stability, if all forms of exclusion seize to exist in the Nigerian polity.</p>

With an estimated 250 ethnic groups, Nigeria, no doubt, has been grappling with the problem of pluralism of ethnic nationalities. It is not news in Nigeria that extreme ethnic consciousness of its citizens has led to the victimization of one ethnic group by another. This victimization has come in the form of exclusions in the distribution of both wealth and power in the country. Amidst all the exclusions, the unity of the country has been ironically regarded as sacrosanct, and should not be negotiated. It is often said that fate brought all the ethnic nationalities in order to form one great country. I subscribe to this belief that fate brought us together for the above purpose, especially now that several countries around the world are merging in one way or the other to form a formidable force to reckon with both politically and economically. Hence, “(ethnic integration) is the integration of capabilities. It develops the capabilities of the workforce… it offers opportunities for better synergy of skills”. However, it would be ethically unhealthy for the unity of the country not to be compromised under the present dispensation, which has been compromising in turn the basic moral principle of social justice. There cannot be any moral basis for the continued existence of a country like Nigeria, which as it were, has thrown equality of all citizens to the dogs. Should the country remain united, it must do so by imbibing the culture of regarding all citizens, as well as, all ethnic nationalities as equal, and none should have more privileges than the others. Therefore, how can a plural society like Nigeria remain united as one indivisible country? Rawls has offered some solutions to the problem of stability engendered by the pluralism of ethnic groups in Nigeria. His idea of ‘overlapping consensus of reasonable comprehensive doctrines’ in his Political Liberalism is capable of bringing back the country to the state of stability. There will be stability, if all forms of exclusion seize to exist in the Nigerian polity.

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