Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-03T18:14:42Z No. of bitstreams: 1 deborahterezinhadepaulaborges.pdf: 3897493 bytes, checksum: d4a632d0094de4ef8f5c4ea1d6824499 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-03T21:30:16Z (GMT) No. of bitstreams: 1 deborahterezinhadepaulaborges.pdf: 3897493 bytes, checksum: d4a632d0094de4ef8f5c4ea1d6824499 (MD5) / Made available in DSpace on 2015-12-03T21:30:16Z (GMT). No. of bitstreams: 1 deborahterezinhadepaulaborges.pdf: 3897493 bytes, checksum: d4a632d0094de4ef8f5c4ea1d6824499 (MD5) Previous issue date: 2015-06-09 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Pierre Teilhard de Chardin nasceu em 1881 na França e morreu em 1955 nos Estados Unidos. Desde cedo apaixonado pela terra e por Deus, seus setenta e quatro anos de vida foram dedicados à conciliação daquilo que antes ele harmonizara em si mesmo: a vocação científica e religiosa. Sacerdote e cientista, seu desejo foi ser um apóstolo de Deus no mundo, um evangelista de Cristo no universo. De modo singular ele compreendeu que o Deus buscado desde a infância em meio às pedras do Auvergne não se encontra nem aqui, nem ali, mas é universal Presença espalhada por toda a parte. E o que viu ele quis compartilhar: Deus e mundo não se opõem porque se há uma comunhão com Deus e uma comunhão com a terra, há uma comunhão com Deus pela terra. Neste trabalho acompanhamos o percurso deste grande pensador que, sem negar a criação, assumiu a evolução como fundamento de sua explicação de mundo, abrindo novos horizontes para o diálogo entre religião e ciência. O objetivo principal do trabalho foi apresentar as influências que possibilitaram a Teilhard de Chardin perceber a diafania de Deus no coração da matéria. Certamente o diálogo com as mulheres, a experiência da Primeira Guerra Mundial, a crise com a Igreja em decorrência de seu olhar novidadeiro e os anos de exílio vividos na China foram importantes para a elaboração e amadurecimento de suas ideias. Metodologicamente optamos pela leitura e análise das obras de Teilhard, bem como das cartas que ele enviava a familiares e amigos, sobretudo mulheres. Cruzamos as informações com outros estudiosos desse pensador e, finalmente, demonstramos a proposta de espiritualidade que aparece nesses escritos, uma via mística onde o encontro com Deus não é um fugir do mundo mas antes, um voltar-se para o mundo com o coração cheio de amor. / Pierre Teilhard de Chardin est né en 1881 en France et il est mort en 1955 aux États-Unis. Depuis le début amoreux de la terre et de Dieu, ses soixante quatorze années de vie ont été consacrées à concilier ce qu'avant il avait lui-même harmonisé: la vocation scientifique et la vocation religieuse. Prêtre et scientifique, son désir était d'être un apôtre de Dieu dans le monde, un évangeliste du Christ dans l'univers. De manière unique, il a compris que le Dieu recherche depuis son enfance parmi les pierres de l'Auvergne ne se trouvait ni ici ni ailleurs mais il est Présence universelle répandue partout. Et ce qu'il a vu il a voulu partager. Dieu et le monde ne s'opposent pas parce que s'il y a une communion avec Dieu et une communion avec la terre, il y a une communion avec Dieu par la terre. Dans ce travail nous avons suivi le parcours de ce grand penseur qui sans nier la création a pris l'évolution comme le fondement de son explication du monde ouvrant de nouveaux horizons au dialogue entre la religion e la science. L’objetctif principal a été de présenter les influences qui ont permis à Teilhard de Chardin d’apercevoir la diafania de Dieu dans le monde. Certainement le dialogue avec les femmes, l’expérience de la première guerre mondiale, la crise avec l’église en raison de son regard original et les années d’exil vécues en Chine ont été importants pour le développement et la maturation de ses idées. Méthodologiquement nous avons opté pour la lecture et l’analyse des oeuvres de Teilhard, ainsi que les lettres qu’il envoyait à la famille et aux amis, surtout les femmes. Nous avons croisé les informations avec d’autres chercheurs de ce penseur et, finalement, nous avons démontré la proposition de spiritualité qui apparaît dans ces écrits, une voie mystique où la rencontre avec Dieu n’est pas une évasion du monde, mais plutôt un retour vers le monde le coeur plein d’amour.

The nature of existence, which science seeks to investigate, is dynamic as novel discoveries are constantly presented. To explain such a dynamic existence, science itself needs to be dynamic. Methodological differentiation is one way in which science expresses dynamism. Such differentiation led to the theological and the natural sciences, and conflicting views regarding the nature of existence: the theological worldview versus the natural worldview. This study is a comparison of the conflicting worldviews of the theological and cosmological (natural worldview) theories of the beginning of existence. The study compares them in an attempt to redress the conflict and encourage dialogue between the two methods for a better representation of existence. The study exposes the limits of the theological and the natural worldviews. It proposes a relationship of dialogue between them so that they transcend their individual limits and are able to grow. Dialogue involves the interchange of ideas to broaden perspectives, which leads to growth. A relationship of dialogue emphasises similarities in presuppositions, methodology and content, and exploits these to attain a greater degree of certitude. Theology and natural science can be viewed analogically as two sides of the same coin, two aspects to one reality, that can collaborate, albeit independently, to reveal a broader view of reality. They can converse through dialogue, exchange ideas and share views, even though they remain methodologically exclusive, independent worldviews. Finally, dialogue involves a transformation of reason in that it expects theologians and natural scientists to change the way they view reality. If we were to transform our reasoning into something more complete, our worldview should represent a more complete representation of existence. This means that the theologian and the scientist can, occasionally, go beyond their scope and method and push their knowledge towards progress through dialogue. This makes “transformed reason” the method of dialogue, which redresses the conflict between theology and natural science and encourages interchange between them. / Inhlobo yobukhona, isayense edinga ukuphenyisisa ngakho, kuyashintshashintsha njengokutholwayo okusha okuhlala njalo kwethulwa. Ukuchaza lokhu kushintshashintsha okukhona, isayense ngokwayo idinga ukushintshashintsha ngokuhambisana nesimo. Umehluko wezindlela zokwenza ngenye yendlela lapho isayense ekhombisa khona ukushintshashintsha ngokuhambisana nesimo. Lo mehluko uholele abaholi bezenkolo kanye nabesayense yemvelo, kanye nemibono engqubuzanayo maqondana nenhlobo yobukhona; umbono ngezenkolo uma kuqhathaniswa nombono ngezemvelo. Lolu cwaningo luqhathanisa umbono ongqubuzanayo ngomhlaba ngenkolo kanye nekhosmoloji (indlela yokubuka izinto yemvelo), amathiyori okuqala kobukhona. Ucwaningo luqhathanisa lezi zinto ngemizamo yokubhekana nokungqubuzana kanye nokukhuthaza idayalogu phakathi kwezindlela ezimbili ukuze kube nokumeleka kahle kobukhona. Lolu cwaningo luveza izihibe ezikhona kwindlela yokubuka izinto yezenkolo kanye nezemvelo. Luphakamisa ubudlelwane bedayalogu phakathi kwazo, ukuze kweqiwe imingcele yazo zombili ngayinye kanye nokukhula. Idayalogu ibandakanya ukushintshana ngemibono ukunabisa indlela yokubuka izinto, okuholela ekukhuleni. Ubudlelwane bedayalogu bugcizelela ukufana kwezilinganiso (presuppositions), izindlela zokwenza kanye nengqikithi, kanye nokucwaninga lezi zinto ukufinyelela ezingeni elikhulu lokuqiniseka ngendlela izinto eziyikho. Imfundo ngenkolo kanye nesayense yemvelo kungabonwa njengokulandelanayo kwezinhlangothi ezimbili kwikhoyini eyodwa, izinto ezimbili kwimvelo eyodwa, kungahambisana,ngisho noma okunye kuzimele ngokwehlukile kokunye, kuveza umbono obanzi walokho isimo esiyikho. Kungakhulumisana ngedayalogu, ukushintshana ngemibono kanye nokwabelana ngemibono, ngisho noma izindlela zakho zokwenza zehlukile, imibono ngomhlaba kwehlujkile nokuzimela. Okokugcina, idayalogu ibandakanya ushintsho lwembangela ngoba kulindele ukuthi abezenkolo kanye nososayense bashintshe izindlela ababona ngaso lokho isimo esiyikho. Uma bekufanele siguqule indlela esibona ngayo iziimbangela ukuya kwinto ethile ephelele, indlela esibona ngayo umhlaba nayo kumele imele umfanekiso ophelele kakhulu ngobukhona. Lokhu kusho ukuthi abaholi bezenkolo kanye nososayense, bangathi ngezinye izikhathi, babuke ngaphezulu kwendlela abobona ngayo kanye nezindlela zokwenza, kanye nokududula ulwazi lwabo ukuthi luthuthuke ngedayalogu. Lokhu kwenza "imbangela eguqukile" ibe yindlela yokwenza idayalogu, okubhekana nokungqubuzana phakathi kwezenkolo kanye nesayense yemvelo kanye nokukhuthaza ukuxhumana phakathi kwazo. / Sebopeho sa boteng, seo mahlale a batlang ho se batlisisa, se ba matla ha ditshibollo tse ntjha di nehelanwa kgafetsa. Ho hlalosa boteng bo matla jwalo, mahlale ka boona a hloka ho ba matla. Phapang ya mekgwa ke tsela e nngwe eo mahlale a hlalosang matla ka yona. Phapang e jwalo e lebisitse ho thuto ya bodumedi le mahlale a tlhaho, le maikutlo a hanyetsanang mabapi le sebopeho sa boteng: dipono tsa lefatshe tsa thuto ya bodumedi kgahlanong le pono e akaretsang ya tlhaho. Phuputso ena ke papiso ya maikutlo a akaretsang a lwantshanang a dikgopolo tsa thuto ya bodumedi le dikgopolo tsa tshimoloho le ntlafatso ya bokahohle (pono e akaretsang ya tlhaho) tsa qaleho ya boteng. Phuputso ena e di bapisa ho leka ho lokisa kgohlano le ho kgothaletsa puisano dipakeng tsa mekgwa e mmedi bakeng sa boemedi bo betere ba boteng. Phuputso ena e pepesa ditekanyetso tsa maikutlo a akaretsang a thuto ya bodumedi le tlhaho. E kgothaletsa kamano ya puisano dipakeng tsa tsona e le hore di fete ditekanyetso tsa tsona ka bomong mme di tsebe ho hola. Puisano e kenyeletsa phapanyetsano ya mehopolo ho hodisa maikutlo, e leng se lebisang ho kgolo. Kamano ya puisano e totobatsa ho tshwana dikgakanyong, mokgweng le ho dikateng, mme e sebedisa tsena ho fihlella tekanyetso e kgolo ya ho nepahala. Thuto ya bodumedi le mahlale a tlhaho di ka tadingwa ka mokgwa o tshwanang e le mahlakore a mabedi a tjhelete e le nngwe ya tshepe, dikarolo tse pedi ho nnete e le nngwe, tse ka sebedisanang, leha di ikemetse, ho senola pono e pharalletseng ya nnete. Di ka sebedisana ka dipuisano, tsa fapanyetsana maikutlo le ho arolelana dipono, leha e le hore di dula e le dipono tse akaretsang tse ikemetseng, tse ikgethang mokgweng. Qetellong, puisano e kenyeletsa phetoho ya mabaka ka hore e lebelletse ditsebi tsa thuto ya bodumedi le boramahlale ba tlhaho ho fetola tsela eo ba tadimang nnete ka yona. Haeba re ne re ka fetola monahano wa rona hore e be ntho e nngwe e felletseng, pono ya rona e akaretsang e lokela ho emela setshwantsho se felletseng sa boteng. Sena se bolela hore setsebi sa thuto ya bodumedi le ramahlale, ka dinako tse ding, ba ka feta maemo le mokgwa wa bona mme ba sutumeletsa tsebo ya bona tswelopeleng ka puisano. Sena se etsa "lebaka le fetotsweng" mokgwa wa puisano, o rarollang kgohlano dipakeng tsa thuto ya bodumedi le mahlale a tlhaho le ho kgothaletsa phapanyetsano dipakeng tsa tsona. / Philosophy, Practical and Systematic Theology / M.A. (Philosophy)

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We are living in the information age and this has had an effect on both science and theology. Our understanding of the fundamental role of information has increased significantly. One can even say that information has become an overarching metaphor in the world of science. This dissertation gives an overview of the impact of the information-based scientific world-view on the dialogue between science and theology. The study investigates the metaphorical use of information concepts to secure a better understanding of God's action in the world and the role that information plays in the processes of life. The focus is on the role of biological information, and its relation to divine action is investigated. The scientific importance of information and the possible impact of information concepts on the science and theology dialogue of the future are discussed. / Systematic Theology & Theological Ethics / M. Th.(Systematic Theology)

Thesis (MPhil (Ancient Studies))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This thesis is an attempt to investigate whether the Babylonians of the periods prior to the 6th Century BCE possessed an interest in the workings of celestial bodies reaching beyond the scope of what would today be regarded as astrology – the idea that the movements of the stars were signs from the gods, foretelling the future. The objective is thus to see whether it is possible that at least some of the texts recording the phenomena present in the night sky could have been compiled for what could be termed a more “scientific” purpose: recording the stars out of an interest in how the universe works. It will be acknowledged that to the people of the time, the formal study of the movements of astral bodies, as well as any supernatural implications they might hold, were not separate fields. This, of course, stands in contrast to the differentiated modern schools of astronomy and astrology. In order to investigate the possibility that to some individuals the former took precedence (and by implication that they possessed what could be termed a more “scientific” frame of mind), selected sources, particularly the different sections of the text known as MUL.APIN, will be analysed for signs of content and approaches more befitting to the field of generalised study than that of divination. It will be found, however, that although some texts do show signs of study isolated from divination (through, for example, the inclusion of detail which would have no relevance to the aforementioned), others, which at first glance appear purely astronomical, contain information contrary to what would be expected of a thorough investigation of visible reality. This includes idealised dates and intentionally falsified information, inserted to have the recorded universe appear to conform to conservative ideology. In order to make this point clearer, cosmological aspects of this ideology will be introduced even before the astronomical texts are analysed. Finally, it will be concluded that while scientific inclinations amongst the individuals recording the stars during this era was by no means the norm, there are indications that they were emerging in some. Though the field of Babylonian astral observations during this period cannot, as a whole, be classified as a science, does not mean that all its practitioners should be disqualified as scientific thinkers. / AFRIKAANSE OPSOMMING: Hierdie tesis is 'n poging om te ondersoek of die Babiloniërs van die periode voor die 6de eeu v.C. 'n belangstelling in die werking van die hemelliggame gehad het anders as wat vandag as astrologie beskou sou word – die idee dat die bewegings van die sterre tekens van die gode was wat die toekoms voorspel. Die doel is om te kyk of dit moontlik is dat ten minste sommige van die tekste wat die verskynsels van die naghemel aanteken vir 'n meer “wetenskaplike” doeleinde geskryf is: die dokumenteer van die sterre uit ‟n belangstelling in hoe die heelal werk. Daar word erken dat vir die mense van destyds die formele studie van die bewegings van hemelliggame, asook enige bonatuurlike implikasies wat hulle mag inhou, nie afsonderlike velde was nie. Dit is in teenstelling met die onderskeie moderne skole van astronomie en astrologie. Ten einde die moontlikheid te ondersoek dat vir sommige individue eersgenoemde voorrang geniet het (en by implikasie dat hulle 'n meer “wetenskaplike” denkwyse besit het), word geselekteerde bronne, veral die verskillende afdelings van die teks bekend as MUL.APIN, geanaliseer vir aanduidings van inhoud en benaderings wat meer van toepassing op die wetenskaplike veld as dié van divinasie is. Daar is egter bevind dat alhoewel sommige tekste aanduidings toon van studie wat onderskeibaar is van divinasie (byvoorbeeld, deur die insluiting van besonderhede wat van geen toepassing op die voorgemelde is nie), bevat ander, wat aanvanklik suiwer astronomies voorkom, inligting in teenstelling met wat van 'n deeglike ondersoek van die sigbare werklikheid verwag sou word. Dit sluit geïdealiseerde datums en opsetlik vervalste inligting in wat ingevoeg is om die aangetekende heelal skynbaar aan konserwatiewe ideologie te laat voldoen. Om hierdie punt duideliker te maak, word die kosmologiese aspekte van hierdie ideologie bekendgestel voor die astronomiese tekste geanaliseer word. Ten slotte, word die gevolgtrekking gemaak dat ofskoon wetenskaplike neigings onder individue wat die sterre gedurende hierdie tydperk gedokumenteer het geensins die norm was nie, daar wel aanduidings is dat dit in sommige te voorskyn kom. Hoewel die veld van Babiloniese sterrewaarneming gedurende hierdie periode nie in sy geheel as 'n wetenskap geklassifiseer kan word nie, beteken dit nie dat al sy beoefenaars as wetenskaplike denkers gediskwalifiseer moet word nie.

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The author has granted permission to link to the digital format of this thesis to his web site. Please contact the ICS library if you would like to view the print copy of this work.

This essay will present a discussion about why critical thinking is crucial for student’s long-term development with the subject religion and science in high school religion as an example of how this can be fulfilled. Three different theories will be applied in this essay in order to form a comprehensive discussion. The three different theories presented in the theoretical framework are, John Dewey ‘s pragmatism, Hannah Arendt’s Natality and Paulo Freire’s Marxist theory. The subject religion and science was only recently added to the most updated curriculum, which has led to teachers taking it more seriously. Prior to that it was only a topic, which could or could not have been excluded. Now that it is included in the curriculum, new teaching approaches and learning strategies are necessary because of its density. The relationship between religion and science has several different perspectives and attitudes meaning that student’s can freely adapt their own because basically, no opinion or answer is wrong. Student’s can analyze, think critically and then develop his or her own understandings of the topic. The teacher must remain unbiased when teaching this topic so student’s can eventually develop his or her own creative views and opinions on the subject being studied. The schools curriculum emphasizes the fact that student’s are to develop his or her own creative opinions in life that will eventually contribute to society. The curriculum also stresses the importance of developing critical thinking and the ability to reflect. Critical thinking is a useful skill for all subject and matter and life however, it is not something that can develop on its own. Through reflection, and sufficient amount of guidance, the student’s ability to think critically will develop and progress into life long knowledge. Moreover, new knowledge that is reflected upon and critically analyzed will be memorized competently.

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How do we systematise our knowledge without undermining mores and beliefs that have thus far guided our conduct? How do we account for free will in a cosmos made of molecules and universal laws? Is a metaphysical rebellion against the absurdity of a universe devoid of ethical significance unavoidable? Is this rebellion inevitably leading to the organization of the world in exclusively human terms? These are the problems that have been tackled among others by Dostoevskij, Kafka, Dickens, and Camus, thinkers who framed questions of paramount importance without finding persuasive answers (Davison 1997; Dodd 1992; Lary 1973). These are the same problems that many bio-scientists have grappled with in the past and I analyze the solutions they have identified. This work of mine could be seen as a follow-up to the qualitative survey carried out by Kerr, Cunningham-Burley, and Amos in 1998 among British scientists and clinicians with a well-established reputation. That investigation looked into the way the latter distance themselves from the dark shadow of eugenics and revealed that die equation of old eugenics and new genetics is deemed irrational because; scientific knowledge has grown by leaps and bounds ever since o the socio-political circumstances are radically different as coercion is unthinkable and the final decision rests with the individual who is protected by the principle of informed choice; o the aims of eugenics simply cannot be technically met; o the new genetics involves therapeutic aims as opposed to eugenics that concentrated on the alteration of the human gene pool; o the application of science is not necessarily one of scientists' main concerns; My contention is that these objections are too facile and unpersuasive. I submit that there is an obvious connection between how the existential and humanistic side of science failed to prove humanitarian, namely benevolent, compassionate and ultimately useful - the good -, the effort by several academicians to ground ethics on scientific evidence - the true -, And our incapacity to confront abnormality - the beautiful. This connection is eugenics. Eugenics is the scientific response to modern existential angst and social predicaments and is here to stay.