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11	O enigma do espelho. A retórica do silêncio nas Confissões de Agostinho de Hipona / The Enigma of the Mirror: The Rhetoric of Silence in the Confessions of Augustine of Hippo Ricardo Reali Taurisano 19 September 2014 (has links) Três eram as principais tarefas da retórica clássica: instruir, deleitar e mover as almas à ação. Nas Confissões, contudo, percebe-se que elas são excedidas por um emprego nada convencional dos recursos da ars, de que rhetor Agostinho era mestre, a fim de perse-guir finalidade filosófica ulterior: dizer o indizível. Trata-se do uso duma palavra retórica que se quer circular, tautócrona, oblíqua, poética, oracular e paradoxal, em sua eloquência silenciosa. Numa primeira parte, pretende-se ressaltar a circularidade e tautocronia dessa palavra retórica que quer invocar, louvar e conhecer o incognoscível, mas que não prescinde da fé, tampouco da inteligência daquilo em que pretende crer e que quer apregoar, o que se faz por meio duma leitura analítica dos dois primeiros parágrafos do livro inaugural (Conf. 1,1,1-2). Na sequência, procura-se analisar os mecanismos elocutórios, de modo especial o oximoro, da palavra retórica com que Agostinho pretende dar conta da própria Palavra divina, Verbum que se fez carne. De duas maneiras se destacam essas ferramentas retóricas. Primeiro, por sua obliquidade, própria a uma linguagem que busca incessantemente extrapolar seus limites, encontrando um certo modo novo de dizer com arte, segundo a definição de figura de Quintiliano. Depois, por seu inusitado silêncio, próprio dum dizer que nada diz, em sua pretensão de exprimir o inexprimível, e que nesse não dizer diz mais do que se tivesse dito muito. Trata-se, pois, duma retórica do silêncio, que não se conforma em não dizer o indizível, pretendendo superar os limites impostos por um discurso de gênero redutor, que nega qualquer possibilidade de dizer aquilo que se tem por inefável, o Ser supremo, ainda que se veja reduzida a fazê-lo através dum espelho, em enigma (1Cor 13,12). Lo-go, desenvolve-se neste trabalho um estudo filosófico das técnicas retóricas utilizadas pelo pensador de Hipona, de modo especial as figuras de elocução, que se utilizam como meio de ultrapassar os limites duma linguagem estritamente apofática, a fim de que se cumprisse a missão cristã da pregação do Verbo encarnado. / Three were the main tasks of classical rhetoric: instruct, delight and move souls to action. In the Confessions, however, one realizes that they are exceeded by an uncon-ventional application of the arss resources, of which the rhetor Augustine was master, in order to pursue a further philosophical purpose: saying the unsayable. This is done primarily by the use of a rhetoric word that pretends to be circular, simultaneous, oblique, poetic, oracular and paradoxical, in its silent eloquence. Firstly it is intended to emphasize the circularity and simultaneity of this rhetoric word that wants to invoke, praise and know the unknowable, but that neither prescinds from faith nor from the un-derstanding of what it wants to believe in and proclaim, what is done by means of an analytical reading of the first two paragraphs of the opening book (Conf. 1.1.1-2). Sub-sequently, with an special emphasis on the oxymoron, the elocution mechanisms are analyzed: the rhetoric word with which Augustine gives an account of the divine Word, the Verbum that was made flesh. These rhetorical tools stand out in two ways. First, by their obliquity, peculiar to a language that ceaselessly seeks to extrapolate its limits, finding a certain new way to say with art, according to Quintilians definition of figure. Then, by its unaccustomed silence, peculiar to a saying that nothing says, in its aspira-tion to express the inexpressible, and by not saying it says more than if it had much said. And that is what is named a rhetoric of silence: one that does not resign itself to not saying the unsayable and intends to overcome the limits imposed by a reductive gender of discourse which denies any possibility of saying what is considered to be ineffable, the Supreme Being, even if it sees itself obliged to perform it through a mirror, in a riddle (1Cor 13,12). Therefore, it is developed in this work a philosophical study of the rhetorical techniques utilized by the thinker of Hippo, especially the figures of speech, which are put to use as a means to overcome the limits of a strictly apophatic language, so that the Christian mission could be fulfilled, preaching the Incarnate Word. Discurso apofático Figuras retóricas Inefável Obliquidade Oximoro Apophatic discourse Ineffable Obliquity Oxymoron Rhetorical figures
12	The subject of descriptive movement : intensities within narrative Smiley, Gregory January 1988 (has links) No description available. Subconsciousness in literature Meaning (Psychology) in literature Ineffable, The, in literature
13	Episteme do Inefável: razões da irracionalidade na univocidade mística / "Episteme of the Ineffable: reasons of irrationality in the mystical univocity" Altran, José 12 September 2014 (has links) Made available in DSpace on 2016-04-25T19:20:32Z (GMT). No. of bitstreams: 1 Jose Altran.pdf: 1835681 bytes, checksum: 676cdf4ba6912928ccee8a5a2f3d586b (MD5) Previous issue date: 2014-09-12 / The dissertation suggests that an epistemology that listen to irrationality is relevant to face perennial obstacles in the philosophy of science, against which many objects collide. This seems to be an especially useful alternative in the sciences of religion, where we see ourselves immobilized by rationality when engaging researches that are related to their typically unspeakable phenomena. The mystical experience, often taken as the basis of religion, is a scenario that often brings amid its ineffability a sense of univocity - which is, precisely, the horizon of academic making. Would this ineffable hold an episteme? Following the publications of Marcelo Dascal, Henri Bergson and others, it is argued that, overcoming asymmetric impositions of epistemic legitimacy that inhibit controversies, we could find in bergsonian intuitionism a way toward these subjects as elusive as dangerous, since they put the rationality as a functional pillar for science and irrationality as a metaphysical pillar to reality itself. The transformations that the mystics brought to the world throughout history could be taken as signs that not only the irrationality was their compass, but also that it can bring extremely desirable outcomes for humanity, althought impelled by unspeakable epiphanies. Our aim is to gradually create lucid foundations for the study of alleged mystical univocities that invariably would become relative under the eyes of reason / A dissertação sugere que uma epistemologia que dê ouvidos à irracionalidade é pertinente para enfrentarmos entraves perenes na filosofia da ciência, frente aos quais muitos objetos colidem. Esta parece uma alternativa especialmente útil nas ciências da religião, onde nos vemos imobilizados pela racionalidade ao nos engajarmos em pesquisas que guardam relação com seus fenômenos tipicamente indizíveis. A experiência mística, tantas vezes tida como base das religiões, é cenário que frequentemente traz em meio à sua inefabilidade uma sensação de univocidade - justamente o horizonte do fazer acadêmico. Moraria neste inefável uma episteme? Por meio de Marcelo Dascal, Henri Bergson e outros, argumenta-se que, superadas imposições assimétricas de legitimidade epistêmica que inibem controvérsias, poderíamos encontrar no intuicionismo bergsoniano um caminho a seguir frente a esses assuntos tão fugidios quanto delicados, uma vez que coloca a racionalidade como pilar funcional para a ciência, e a irracionalidade como pilar metafísico para a realidade em si. As transformações que os místicos trouxeram ao mundo ao longo da história servem como indício de que não só foi a irracionalidade sua diretriz, como que ela pode trazer resultados objetivos e extremamente desejáveis para a humanidade, mesmo impelidas por epifanias indizíveis. Pretende-se, assim, aos poucos, criar fundamentos lúcidos para o estudo de supostas univocidades místicas que invariavelmente se tornariam relativas sob o domínio da razão Inefável Univocidade Intuicionismo Controvérsia Irracionalidade Ineffable Univocity Intuitionism Controversy Irrationality
14	Signifying the supernatural : ineffable presence in Bernini's Altieri chapel Currie, Morgan. January 1999 (has links) Gianlorenzo Bernini's Altieri Chapel possesses an aesthetic splendour that continues to captivate modern viewers. However, despite the recent publication of Shelly Karen Perlove and Giovanni Careri's studies on this subject, its unique manner of signification continues to be elusive. In the former case, the author's dependence on a melange of seventeenth-century religious notions reduces Bernini's choice of imagery to mere theological illustration. On the other hand, Careri affirms the originality of the chapel, but his over reliance on a heuristic comparison with film montage limits his appreciation of the viewer's role in this aesthetically charged space. / The present study strikes a balance between its own contemporary subjectivity and Bernini's historicity, locating the chapel's meaning making capacity in a hermeneutic oscillation between both its constituent elements and the participatory beholder. The result is the recognition of a unique artistic statement, which avers the fundamental commonality between several post-Tridentine liturgical practices. The salvific efficacy of these tenets is asserted by an aesthetic signification of the divine presence which lies behind them. The spectator is drawn into a mimetic world, suffused with Baroque Catholic ideology, and shown that Church doctrine is backlit with the radiance of ultimate truth. Of course, seventeenth-century viewing practices cannot be recreated, just as the feeling engendered by this artistic experience is beyond the descriptive powers of this or any other text. Nevertheless, it is possible to provide a guide to the spiritual references in Bernini's microcosm, for, while secular, modern viewers may no longer see with Baroque eyes, perhaps they can appreciate what those eyes saw. Altieri Chapel. Ineffable, The, in art.
15	Signifying the supernatural : ineffable presence in Bernini's Altieri chapel Currie, Morgan. January 1999 (has links) No description available. Altieri Chapel. Ineffable, The, in art.
16	Em busca do "não lugar": a linguagem mística de Plotino, Jâmblico e Damáscio à luz do "Parmênides" de Platão Bal, Gabriela 27 October 2010 (has links) Made available in DSpace on 2016-04-25T19:20:12Z (GMT). No. of bitstreams: 1 Gabriela Bal.pdf: 1502665 bytes, checksum: 5df7721487fa5bde58d28dc7baca8e04 (MD5) Previous issue date: 2010-10-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This Doctoral Dissertation seeks to find the No-Where , starting and finishing point whence the Neoplatonic philosophers - Plotinus, Iamblichus and Damascius - wrote, when faced with the Ineffable Presence of That One which attracts us with Its Silence and Who, instead of silencing, becomes loquacious indicators of that which hides behind that which is said and that which no language is able to contemplate without betraying itself. We will start by investigating, in Part I, Plotinus Cataphatic and Apophatic languages (Chapters One and Two, respectively) from the exegesis of Plato s Parmenides, especially its first hypotheses. Departing from Plotinus One we will analyze the enigmatic aspect of mystical language until we understand, with Plotinus, that it is just another manner for seeing that which those who contemplate the highest and whose mystical language alludes to, through grammar resources, such as the adverbs of place and superlatives, embodied through the language of Love, whose breach opens cracks through which we communicate something that is possible by means of images, metaphors and analogies, until we are forced to use the so called negative, apophatic or aphairetic language. Plato s Parmenides, as a turning point, united at a distance - the perspectives of our interlocutors weaving thus, in an invisible woof, the same we supposed existed from the very beginning, but whose name we did not know, but which revealed itself to us in a simple and instantaneous manner, because it was there, present, in each one of them, its own way. In Part II of this work, we will work the language of Transcendence. The very specific way each one of them developed a personal philosophical corpus departing from the hypotheses of Plato s Parmenides reveals that very thing that the dialog intends to arouse: the ascetic course both of the disciple (for Plotinus) and of the pilgrim (for Iamblichus). In its limit, the aporia brings about, in Damascius discourse (Chapter Three), an inversion, by means of which language twist and turns itself until it becomes utterly exausted when, leaving everything that had been aggregated to thought, we find ourselves all alone, faced with our nothingness. With nothing left, before the abyss, in this instant , hurled forward because we still had not found the No-Where , we meet Iamblichus (Chapter Four), which presents us with the chance of returning, no more by means of our own efforts, but, inspired by the Caldaic Oracles, through Teurgy as complement to Philosophy and not in opposition to it, having reached the limit to which the latter had led us, in the dialog with Plato s Parmenides, it promotes a shift in Plato s Parmenidean paradigm, revealing that which it was supposed to give birth to, and which was beforehand veiled, and which is up to the instant to reveal / Esta tese de doutorado busca encontrar o Não-lugar , ponto de partida e de chegada a partir do qual escreveram os filósofos neoplatônicos Plotino, Jâmblico e Damáscio, ao se depararem com a Presença Inefável Daquele que nos atrai com o seu Silêncio e que, ao invés de se calarem, tornam-se loquazes indicadores do que se esconde por trás do que é dito e que linguagem alguma consegue contemplar sem trair a si própria. Começaremos por investigar, na primeira parte deste estudo, a linguagem catafática e apofática de Plotino (1º e 2º Capítulos, respectivamente) a partir da exegese do Parmênides de Platão, especialmente a primeira hipótese. A partir do Um de Plotino vislumbraremos o aspecto enigmático da linguagem mística até entendermos, com Plotino, tratar-se de outra maneira de ver aquela de quem contempla o mais alto e que a linguagem mística alude através de recursos gramaticais, tais como os advérbios de lugar e superlativos, e que se concretizam através da linguagem do Amor, cuja brecha abre fendas por meio das quais nos comunicamos, o que é possível por meio de imagens, metáforas e analogias até sermos forçados a utilizar a linguagem negativa, apofática e afairética. O Parmênides de Platão, como um divisor de águas, aproximou - à distância - as perspectivas de nossos interlocutores tecendo uma trama invisível, a mesma que vislumbrávamos existir desde o início, mas que desconhecíamos o nome, que veio a se revelar a nós de modo simples e instantâneo, porque estava ali presente, em cada um deles, à sua maneira. Na segunda parte deste estudo trabalharemos a linguagem da Transcendência. A maneira muito particular como cada um deles desenvolveu um corpo filosófico próprio, a partir das hipóteses do Parmênides, revela aquilo mesmo que o diálogo pretende suscitar: o percurso ascético tanto do discípulo (para Plotino) quanto do peregrino (para Jâmblico). Em seu limite, a aporia realiza, no discurso de Damáscio (3º capítulo), uma inversão, por meio da qual a linguagem se contorce e inverte até a mais completa exaustão quando, abandonando tudo o que havíamos agregado ao pensar, nos encontramos sós e diante de nosso nada. Sem mais nada, diante do abismo, neste instante , arremeçados adiante porque ainda não havíamos encontrado o Não-lugar encontramos Jâmblico (4º capítulo), que nos brinda com a possibilidade de retorno, não mais através de nossos esforços, mas, inspirado pelos Oráculos Caldáicos, na teurgia como complemento da filosofia e não em oposição à mesma, tendo ido até o extremo em que esta pode nos conduzir, no diálogo com o Parmênides de Platão, promove uma mudança do paradigma parmenideano de Platão, revelando aquilo que lhe coube trazer à luz e que estava antes encoberto, o que só o instante pode revelar Neoplatonismo O Parmênides Mística O não-lugar Dynamis O Inefável Neoplatonism The Parmenides Mysticism No-where Dynamis The Ineffable CNPQ::CIENCIAS HUMANAS::TEOLOGIA
17	Poétique de l’indicible dans Un dimanche au cachot de Patrick Chamoiseau Liljesthröm, Valeria 20 April 2018 (has links) Ce mémoire vise à examiner les stratégies grâce auxquelles Patrick Chamoiseau exprime l’indicible dans son roman Un dimanche au cachot. En effet, restituant l’univers esclavagiste aux Antilles, en mettant en scène son processus de déshumanisation, Chamoiseau associe l’écrivain et le lecteur à une difficile activité de figuration de l’Histoire, renouvelant ainsi le pacte entre eux. Le mémoire s’efforce de montrer que le roman témoigne de l’horreur par la construction d’une « poétique de l’indicible » qui opère par la figure de la compensation. Elle parvient à donner voix à une « mémoire silencieuse » en contrebalançant le tragique par le comique, le réel par l’imaginaire, la transparence par l’opacité, le dit par le non-dit, le texte par le métatexte et la laideur par la beauté. PQ 3896.5 UL 2015 Chamoiseau, Patrick. Dimanche au cachot Chamoiseau, Patrick -- Thèmes, motifs Ineffable dans la littérature Mémoire dans la littérature Esclavage dans la littérature
18	Dennettova kritika kválií / Dennett's Criticism of Qualia Kubelková, Kateřina January 2017 (has links) Topic of this thesis is Dennett's criticism of the philosophical notion of qualia. First, the notion of qualia and the meaning it acquires within philosophy are introduced. Then, four thought experiments are presented to serve as an argument in favor of existence of qualia along with Dennett's reaction to these thought experiments. After that, Dennett's criticism of qualia as immediately apprehensible, ineffable, intrinsic and private properties of conscious mental states is introduced while one of the most common objections to this criticism is emphasized - Dennett's conception of qualia is too narrow and we can preserve it in a moderate way. Subsequently, the thesis outlines such a modest concept - the concept of phenomenal consciousness. This thesis attempts to show that there is no place for phenomenal consciousness in Dennett's heterophenomenology and Multiple Drafts model and that Dennett is as skeptical about this term as he is about the notion of qualia. In the end, the thesis asks the question whether it is really necessary to give up the concept of phenomenal consciousness if we want to study consciousness scientifically - from the third-person point of view.
19	Seeing it Straight Harvey, Heather 01 January 2007 (has links) This Master of Fine Arts thesis is divided into four main sections:FAITH and DISBELIEF: In which I reckon with the implications of faith versus rationality as a secular nontheistic artist. IDEAS: The central locus of my work is a place of indeterminacy between what is known/familiar and what is just one step outside of that. This has nothing to do with mysticism, science fiction, or anything else unmoored from established fact. Section also touches on the particular vantage of a female artist with working class roots.THE WORK: Selection of work made during graduate school, and the the guiding thoughts behind each.EMPTINESS, STILLNESS, ABSENCE, GHOSTS, DOUBT: A discussion of influential artists and ideas. sacred faith disbelief doubt funny transformation strange humor secret comical silly nontheism skepticism playful catholic secular working class philosophy ethics aesthetic myth painting sculpture installation site specific emptiness absence ghosts chaos erotic violent gross mortal corporeal mourning doubt indeterminate mystery ambiguity uncertainty sensual strange infrastructure architecture abeyance transient fleeting liminal intangible unseen gothic ostranenie uncanny undecided quiet ineffable atheism mold holes decay loss damage Art and Design Arts and Humanities
20	A Colombian Nun and the Love of God and Neighbour : The Spiritual Path of María de Jesús (1690s-1776) / En Colombiansk Nunna och Kärleken till Gud och till Nästan : María de Jesús (ca 1690-1776) Andliga Väg Cadavid Yani, Helwi Margarita January 2016 (has links) María de Jesús (1690s-1776) was a white-veiled Discalced Carmelite nun of the San José convent in Santa Fe de Bogotá, founded in 1606. She professed in the year 1714, and her spiritual journal was printed in a chronicle about the convent in the 1940s. The aim of this study is to examine the love of God and of neighbour, as expressed in the spiritual journal of María de Jesús. In this study I will proceed from the understanding of love as charity. In Christian thought God Himself is love, and its source. Charity, the third, and greatest, of the theological virtues, is a state of being in and responding to God’s love and favour. This way of loving consists in loving God wholeheartedly and loving our neighbour as ourselves. Included in loving our neighbour are acts related to his or her spiritual benefit and salvation. These are all present themes in María de Jesús’ text, but my aim is to examine how she incorporates these themes in her spiritual testimony by analyzing the imagery she uses, and the affective language in her spiritual journal. I will also seek to understand her way of writing by analyzing her text against the background of the tradition of women’s spiritual writings. Being a Discalced Carmelite, it will also be interesting to discover the Teresian presence in María de Jesus’ text, i.e. the influence of her predecessor and the reformer of the order, Teresa of Ávila (1515- 1582). I suggest that this can be noticed in certain rhetorical techniques. I also aim to examine if there are any similarities and differences in their expressions of love of God and of neighbour. love God neighbor charity affective Discalced Carmelites Barefoot Carmelites spirituality convent nun white-veiled Catholic church mission mysticism mystic Eucharist Communion heart blood imagery metaphor Purgatory salvation soul sacrament vision visions ineffable union rhetoric rhetoric of femininity humility spiritual journal writings path María de Jesús Teresa of Avila Teresian presence Colonial Spanish America Colombia New Granada. kärlek Gud nästan Caritas affektivt språk Oskodda karmeliter Barfota karmeliter andlighet andlig spiritualitet spirituell väg kloster nunna katolsk kyrka mission mystik eukaristi kommunion hjärta blod bildspråk metafor Skärselden Purgatorium själ sakrament vision visioner obeskrivlig förening retorik ödmjukhet andlig dagbok skrifter María de Jesús Teresa av Avila kolonial Amerika Nya Granada.

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