Human cultures have used classic psychedelics for healing purposes for millennia, emphasizing their subjective effects. In the 21st century, research has been revived to investigate the therapeutic effects of these substances. These substances show promising results in the treatment of various mental-related disorders such as depression, post-traumatic stress disorder, and others, necessitating ethical considerations and guidelines for researchers, psychotherapists, and policymakers. The subjective effects of the psychedelic experience that these substances evoke, such as the feeling of oneness and interconnectedness, infallibility, the sense of reduced one's self-importance, the encounter with the "ultimate" reality or with God, radically distinguish them from typical psychiatric medications such as selective serotonin reuptake inhibitors (SSRIs). In their essay "Ethics and Ego Dissolution: the Case of Psilocybin", William R. Smith and Dominic Sisti argue that the special properties of psychedelics entail certain novel risks that warrant "enhanced" informed consent that is "one that is more comprehensive than what may be typical for other psychiatric medications". They emphasize the unique effects of these substances, including 1) the potential for significant personality changes, 2) the short duration of treatment, and 3) the potential for profound and transformative experiences. They highlight the importance of explicitly addressing these potential changes as part of the informed consent process to ensure patient understanding, autonomy, and well-being. This current paper substantially complements Smith and Sisti's work by discussing in more detail the differences between psychedelics and typical psychiatric medications with respect to informed consent. I first support their arguments and then further argue that there are three other critical reasons why psychedelics should not be treated like other psychiatric medications that should be considered when discussing the enhancement of informed consent and disclosure. 1) potential changes in ethical values, 2) set and setting, and 3) suggestibility. To clarify my argument, I propose a distinction between changes in worldview and ethical values induced by the psychedelic experience and emphasize their differential impact on individuals undergoing psychedelic therapy. I introduce the term "ethical limbo", characterized as a state of uncertainty or ambiguity regarding the ethical implications or consequences of a particular action, decision, or situation due to conflicting ethical values, to highlight a potential risk of the psychedelic experience that should be considered in informed consent. Finally, I address potential objections to my arguments before concluding the paper and addressing some limitations of the research.

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Mors mystica es un estudio sobre los límites de la Modernidad. Estudiando el declive del feudalismo, se cuestionan los lindes –e incluso la validez misma– de las categorías de lo moderno y lo premoderno. Un análisis de las ontologías lingüísticas y las teorías de la subjetividad de los místicos mediterráneos e, hispanos en particular, permite sistematizar un paradigma alternativo de modernidad definido en simultánea oposición al feudalismo saliente y al incipiente individualismo del sujeto autónomo moderno. La existencia de esta cosmovisión al alba de la Modernidad triunfante desvela la complejidad histórica de un proceso que no es ni puramente secuencial ni impecablemente hermético; muestra, empero, que entre los siglos XI y XVII la identificación entre lo premoderno y el discurso teológico no es menos problemática que la de lo moderno y lo secularizante. Atendiendo a este concepto de mors mystica entendida como producción en negativo de una subjetividad ya no feudal, pero no exactamente moderna en sentido que habría de adoptar, el presente ensayo propone leer la predilección de la mística por el deceso como una original vía para propiciar la formación de subjetividades contraindividualistas. En el contexto del Bajomedievo y las Guerras Europeas de Religión, los místicos conciben un individuo definido mediante el acto de muerte –del ego– por amor al otro. / Spanish

不同於過去將密契經驗侷限於一特殊意識狀態的經驗，本文試圖從艾克哈特關於超脫 的觀點來說明密契主義和其經驗的形式如何受到其社會與時代背景所影響。 過去學者的研究說明艾克哈特關於超脫的概念，是其形而上學和密契主義的核心。但 超脫此一概念不僅是密契主義中用以顯示辯證法和否性神學的形而上概念，從艾克哈特的德 文著作中我們還可以發現該辭彙的產生與其所面對的聽眾和當下的信仰情境息息相關。 艾克哈特將信徒在信仰操作上所遇到的困境和壓力視為一種苦難的來源，因而以童貞 婦人的形象要求信徒應當轉而重視信仰的態度，以超脫的態度在入世或既有的宗教生活中實 踐其信仰，最後達到沒有原因的生活與意志的貧乏。艾克哈特關於超脫所建構出來的密契經 驗有著與其時代相關社會的、實踐的或倫理學上的生成因。 此外，透過對 Gezücken 等辭彙的探討，我們發現超脫一概念包含著形而上學、倫理 學和密契的不同層次。這些層次說明了艾克哈特對密契經驗的概念並指導他的聽眾如何正確 的對待自己的宗教經驗。超脫因而是艾克哈特密契經驗的主題，實踐和內容。 我們因而可以說，在艾克哈特的範例中，密契主義及其經驗具有不同層面，並且如同 史蒂芬卡茲所說，是一種處在宗教、文化等生活實境中所建構的經驗形式。 / By studying the concept of "Detachment" of Meister Eckhart, this article presents that the forms of mysticism and mystical experience are influenced and restricted by its own social and religious contexts. According to previous studies of scholars, the idea of "Detachment" is a central and metaphysical idea of Meister Eckhart's Mysticism. However, the idea of "Detachment" is not only a concept that contents neoplatonical idea of dialectic and negative theology but also a concept that responds to its contemporary religious trends which we can find in Eckhart's German works. Eckhart considered the heavy pressure of religious practices as sufferings and persuaded his audiences to concentrate on their own detached attitudes instead. He suggested that the life of detachment was a model of "virgin wife" that presented purest religious life in the normal daily life, and the purpose was to live without a why and to reach spiritual poverty. The mysticism of Meister Eckhart, which has "detachment" as its central idea, therefore has its social, practical, and ethical causes. Meanwhile, by studying the concept of Gezücken, we found that the idea of "Detachment" is a concept combined with metaphysical, ethical, and mystical layers. These layers presents in Eckhart's discourse about mystical experience and direct his audiences to treat their religious experiences with correct attitudes. "Detachment" therefore is both the main theme, the criteria, and the content of Eckhart's idea of mystical experiences. We can finally conclude that, like Steven Katz's theory, in the situation of Meister Eckhart the mystical experience is a experience formulated by its own religious and cultural situations, a experience that "Sitz im Leben".

Esta dissertação de mestrado é resultado da apreciação crítica de seis gravuras de Salvador Dalí para os livros Inferno e Paraíso, da Divina Comédia de Dante Alighieri. Para o Inferno selecionamos: Canto XIV - Os Blasfemos; Canto XXIII - Os Hipócritas; e Canto XXIX - Os Causadores de Discórdias. Para o Paraíso optamos por: Canto XI - A Poeira das Almas; Canto XII - São Boaventura Fala a Dante; e Canto XX - A Constelação dos Espíritos Abençoados. As gravuras foram selecionadas de modo a proporcionar o melhor cenário possível para a comparação, uma vez que a proposta de Salvador Dalí para a narrativa de Dante mostra-se específica para cada livro da Comédia. Com o propósito de tornar a comparação efetiva, optamos por uma análise formal alicerçada em manifestos, diários e produções em outros suportes que não somente o da gravura. Esperamos contribuir com um debate ainda em formação sobre significados, bem como contribuir para a produção de conhecimento acadêmico sobre a circulação dessa obra em território nacional. / This dissertation represents the results of a critical appraisal for six prints by Salvador Dalí of Hell and Paradise books from Dante Alighieri\'s Divine Comedy. For Hell we have selected: Canto XIV - The Blasphemers; Canto XXIII - The Hypocrites; and Canto XXIX - The Causing of Disagreements. For Paradise we have chosen: Canto XI - The Dust of Souls; Canto XII - St. Bonaventure Speaks to Dante; and Canto XX - The Constellation of Blessed Spirits. The pictures were selected to provide the best possible scenario for the comparison, since Salvador Dalí\'s proposal to Dante\'s narrative appears to be specific to each book of the Comedy. In order to do an effective comparison, we have chosen not only engravings, but a formal analysis based on manifests, journals and other media productions. We intent to improve with discuss about meanings of Dali\'s work as an illustrator for the Divine Comedy, as well as contribute to the production of academic knowledge of the circulation of its content in Brazil.

Made available in DSpace on 2016-04-28T20:39:05Z (GMT). No. of bitstreams: 1 Denise de Assis.pdf: 722962 bytes, checksum: 9a11e6a17f4fc023059bbb171b6afffd (MD5) Previous issue date: 2015-05-07 / In the beginning of his career, in the late 19th century, Freud tried to establish a theory based on Physics in an attempt to explain hysteria. However, as he discovered the issues related to the unconscious, he abandoned the idea and founded Psychoanalysis in the beginning of the 20th century, with his work The Interpretation of Dreams. Throughout the 20th century, the object of study of Physics grew from the laws relating the matter to mental processes. Using the Lacanian reading and the reflection under the new concepts of Physics in relation to mental processes, this work tries to establish a dialogue between Psychoanalysis and Physics, with the purpose of developing a way to understand the mystical experiences as distinct from the psychotic phenomena / Freud, no início de sua carreira (fim do século XIX), tentou fundamentar uma teoria baseada na Física com o objetivo de explicar o fenômeno da histeria. No entanto, ao descobrir as questões relacionadas ao inconsciente, abandonou esta ideia e inaugurou a Psicanálise no início do século XX, com a obra A Interpretação dos Sonhos. No decorrer do século XX, o objeto de estudo da Física se ampliou das leis que regem a matéria aos processos mentais. A partir da leitura lacaniana e de uma reflexão sob os novos conceitos da Física a respeito dos processos mentais, este trabalho procura estabelecer um diálogo entre a Psicanálise e a Física com vistas a desenvolver um modo de compreender as experiências místicas como distintas dos fenômenos psicóticos

[pt] Esta dissertação se propõe a analisar três personagens – o marginal, o místico e o intelectual – vividas pelo dramaturgo Plínio Marcos em suas entrevistas e em suas aparições públicas. Concentrando-se no período de sua produção teatral e literária, que abrange os anos entre 1958 e 1999, seus dados biográficos, assim como suas entrevistas, serão os objetos analisados com o intuito de demonstrar que Plínio Marcos se aproximava da arte da performance em suas aparições públicas em espaços diversos. Além disso, questões como sua postura, que ultrapassava o discurso e atingia o corpo, as possíveis intenções ao se transvestir e a construção de seu discurso, que mesclava fatos reais e versões variadas dos acontecimentos, serão vistas como mecanismos que compõem e dão credibilidade a estas personagens. / [en] This dissertation aims to analyze three characters – the marginal, the mystic and the intellectual – experienced by the playwright Plínio Marcos in his interviews and public appearances. Focusing on the period of his literary and theatrical production, which covers the years between 1958 and 1999, his biographical information, as well as his interviews, will be the objects analyzed in order to demonstrate that Plínio Marcos approached himself to the art of performance in his public appearances in many spaces. Besides that, issues related to his posture, which exceeded the speech and reached the body, the possible intensions when cross-dressing and the construction of his speech, maxing facts and varied versions of the situations, will be seen as mechanisms that compose and give credibility to this character.

La théologie naît de la parole de Dieu. Elle doit donc expliciter ce qui caractérise la parole de Dieu. Or, c’est dans le Christ que Dieu s’adresse en personne aux hommes. Il est en outre nécessaire de préciser quelle philosophie de la parole est capable de servir d’instrument à cette réflexion théologique. Dans le Christ, parole et geste sont relatifs à son Je Suis divin et sont portés par une intention et un jugement nouveaux, divins. On reprend ainsi quelques questions fondamentales : foi et intelligence ; histoire et métaphysique ; théologie et mystique : en terre chrétienne, elles sont inséparables et une sagesse théologique demande d’être à la fois savoureuse et rigoureuse du point de vue de la vérité ; ce qui le permet est une philosophie qui explicite la cause finale grâce à l’amour. Enfin, on aborde l’unité et l’organisation de la théologie : c’est à partir du Christ que s’explicite l’ordre de la théologie dans le développement organique de ses parties. / Theology flows from the word of God. Its task, therefore, is to explicate what characterises that word. In Christ, God speaks in person to mankind, which is why we need to establish which philosophy of the human word is capable of serving theological reflection. Christ’s words and actions are relative to His divine I Am ; his words and actions are carried by a new, divine judgement and intention. This brings us to some fundamental questions : faith and intelligence ; history and metaphysics ; theology and the mystical. These pairs are inseparable in Christianity. A theological wisdom must be both appealing and rigorous as regards the truth ; what is it that allows it to be just that ? A philosophy which, thanks to love, explicates the final cause. Finally, we look at the unity and the organisation of theology : Christ himself determines the order of theology in the organic development of its different areas.

Made available in DSpace on 2016-08-03T12:19:14Z (GMT). No. of bitstreams: 1 Sebastiana maria Silva.pdf: 1536000 bytes, checksum: 2487c2d3e1207d1baf47cde8279add8a (MD5) Previous issue date: 2012-09-11 / Fundação de Amparo a Pesquisa do Estado de São Paulo / The subject celestial journey , well familiar to the old mediterranean world, is based on the belief that the visionary can cross the boundary between humanity and divinity, a constant characteristic in apocalyptic literature. Old Jewish mysticism was seen as an important dimension of this tradition, that is the reason why the mystics used the term apocalypse to describe the revelation of their experiences. Paul s ascension to heaven, recounted in 2 Cor 12,1-10, is the only first hand account and the best evidence of ecstatic practice of celestial journey in first century Judaism. This text, one of great interest in the studies of New Testament, has been examined in thematic forms that extend from the recognition of the apostle as enjoyable to divinity - what granted him such a heroic achievement - to a punishment experience by the guardians of the celestial gates for finding in him no merit to approach the place of the presence of God. For long time, the studies that prevailed in the academy were those of the theological aspects of the passage, such as the spine in the flesh , the apostolic mission , Paul s opponents , among others. The language of the passage reveals important topics that were not considered together for a coherent interpretation of the text. The use of expressions from the Jewish mystical apocalyptic circle like "caught up", "Third Heaven", "hear unutterable words" and "a thorn for the flesh" by the apostle needs to be investigated for the comprehension of what Paul had in mind while using those terms. Another problem is the omission of the experimental approach described in the passage. The apostle reveals that he lived the experience recounted in 2 Cor 12,1-10. While he was telling the unknown status of his body during the rising, he highlights signs of the altered state of consciousness, an aspect that was not considered in the traditional analysis of the text. These problems are analyzed in this thesis take as instruments of the Religion History and the Neurotheology analysis. Models were built trying to demonstrate a correlation between brain activity and mystical experience. In this respect, we have to point out that the emergence of neurotheology, or spiritual neurology brings a progress to the area of religious experience. Some points of difficult interpretation in pauline text have been clarified under this perspective. The proposal of this study was to build a contextual frame to analyse the ecstatic experience of Paul. The study made it possible to infer that the interdisciplinary approach allows a more appropriate scenario to the understanding and interpretation of the text. / O tema viagem celestial , bem familiar ao mundo mediterrâneo antigo fundamenta-se na crença de que o visionário pode cruzar a fronteira entre a humanidade e a divindade, uma característica constante na literatura apocalíptica. O misticismo judaico antigo era visto como uma importante dimensão dessa tradição, razão pela qual os místicos usaram o termo apocalipse para descrever a revelação de suas experiências. A ascensão de Paulo ao céu, recontada em 2 Cor 12,1-10, é o único relato de primeira mão e a melhor evidência para a prática extática de viagem celestial no judaísmo do primeiro século. De grande interesse nos estudos do Novo Testamento o texto tem sido abordado em forma temática que se estende desde o reconhecimento do apóstolo como agradável à divindade o que lhe rendeu tal feito heróico a uma experiência de punição pelos guardiões dos portões celestiais por não ter sido encontrado nele mérito para aproximar-se do lugar da presença de Deus. Por muito tempo os estudos que predominavam na academia eram os de aspectos teológicos da passagem, tais como o espinho na carne , a missão apostólica , os oponentes de Paulo , entre outros. A linguagem da passagem revela pontos importantes não considerados de forma conjunta para uma interpretação coerente do texto. O uso por parte do apóstolo de expressões do círculo místico-apocalíptico judaico, tais como foi arrebatado , Terceiro Céu , ouviu palavras inefáveis e um espinho na carne precisa ser investigado para a compreensão do que Paulo tinha em mente ao utilizar tais terminologias. Outro problema é a omissão do enfoque experimental descrito na passagem. O apóstolo revela que vivenciou tal experiência recontada em 2 Cor 12,1-10. Ao relatar o desconhecimento do status do seu corpo durante a ascensão ele evidencia sinais do estado alterado de consciência, aspecto não considerado nas análises tradicionais do texto. Esses problemas que são abordados nesta tese tomam como instrumentos da análise a História da Religião e o da Neuroteologia. Modelos foram construídos tentando demonstrar uma correlação entre a atividade cerebral e a experiência mística. Há que se destacar, nesse sentido, que o surgimento da neuroteologia ou neurologia espiritual constitui-se em um avanço na área da experiência religiosa. Pontos de difícil interpretação no texto paulino foram elucidados dentro dessa perspectiva. A proposta deste trabalho, portanto, foi construir um quadro contextual em que a experiência extática de Paulo pudesse ser analisada. O estudo possibilitou inferir que a abordagem interdisciplinar permite alcançar um cenário mais apropriado para a compreensão e interpretação do referido texto.