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1	Reverence and Rhetorology: How Harmonizing Paul Woodruff's Reverence and Wayne Booth's Rhetorology Can Foster Understanding Within Communities Ogden, Jonathan D. 24 June 2010 (has links) (PDF) Wayne Booth's neologism rhetorology, introduced in 1981, hasn't caught on in rhetorical scholarship. Nevertheless, in this essay I hope to revive rhetorology by harmonizing it with Paul Woodruff's work on reverence. I show how harmonizing these terms makes each more comprehensible. In order to illustrate how reverence and rhetorology might be made more practical I also analyze two arguments in the health care debate leading up to the passing of the Affordable Health Care for America Act in early 2010. Ultimately I hope to show that rhetorology is a reverent rhetorical practice, one that can help us restore a needed sense of communal reverence in contemporary democracy. reverence rhetorology Wayne Booth Paul Woodruff civility English Language and Literature
2	Towards an animal spirituality : an evaluation of the contributions of Francis of Assisi and Albert Schweitzer / Johanna Christina Louisa Vestjens Vestjens, Johanna Christina Louisa January 2014 (has links) While throughout the ages prominent thinkers have denounced for various reasons mistreatment and killing of animals for food or sacrifice, the dominant western view has been that only rational beings merit moral respect and value. Augustine developed, from Aristotle‘s thought of a hierarchy of souls as well as from the Stoic concept of animals‘ irrationality, the idea that animals share no fellowship with humans and thus are to be excluded from moral consideration. In Aquinas‘ thinking the difference between rationality and irrationality became the difference between immortal and mortal souls. This view furthered the development of an instrumental view of animals. The perception that lower species are created to benefit the higher species has become a dominant part of western Christian thought. The main aim of this study is to investigate whether a respectful attitude towards animals, as lived by Francis of Assisi and Albert Schweitzer, has a mystical basis (following the model of Evelyn Underhill), and subsequently to consider whether and how mystical qualities as lived by Francis and Schweitzer may contribute to an animal spirituality. In this thesis I explore the moral valuation of animals in the Christian biblical and spiritual tradition, and further present the outcome of this exploration as an alternative to an anthropocentric tradition and as a contribution to contemporary protectionist approaches. Franciscan sources and Schweitzer‘s oeuvre have been examined while applying Underhill‘s concept of various characteristics and stages of the mystic way. I conclude that both Francis and Schweitzer in their own unique ways qualify to be categorized as ‗mystics‘. Not through rationality, but through experience and feeling, both have achieved real contact with other beings and attained to the Mystery of life. Through their purified view they have been able to perceive animals in a non-instrumental way and through their mystical experiences of union they have sensed the common ontological basis and kinship between humans and animals—our interdependency, utility, aesthetic value and theophany. On the basis of scrutiny of biblical texts which touch upon the relations of humans and animals with God I observe that an animal-inclusive moral concern, as demonstrated by Francis and Schweitzer, finds biblical support. Each creature, as created and animated by God‘s rûaḥ (‗Spirit‘) is transparent to God‘s glory and therefore able to reveal something of the Creator. The Bible proclaims animals as God‘s property, with their own relation with their Creator, not as created to satisfy human wants and wishes. A non-instrumental understanding of animals, as found in biblical texts and as realized by Francis‘ and Schweitzer‘s awe for life, has ethical implications for human-animal relations. Francis‘ and Schweitzer‘s views call us to question our use of animals as our property, therewith sacrificing animal interests for our own. A spirituality in which animals are contemplated as God‘s creatures, with their own worth and their own relation to God, may lead to a different attitude towards animals. To the various elucidated positions in the contemporary animal debate, with its emphasis on rights and reason, Francis and Schweitzer may contribute through their example of an approach calling for empathy, sympathy and compassion as an alternative point of departure. / PhD (Dogmatics), North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, 2015 Francis of Assisi Nature-Mysticism Albert Schweitzer Ethical Mysticism Reverence for Life Animal Spirituality Animal Ethics
3	Towards an animal spirituality : an evaluation of the contributions of Francis of Assisi and Albert Schweitzer / Johanna Christina Louisa Vestjens Vestjens, Johanna Christina Louisa January 2014 (has links) While throughout the ages prominent thinkers have denounced for various reasons mistreatment and killing of animals for food or sacrifice, the dominant western view has been that only rational beings merit moral respect and value. Augustine developed, from Aristotle‘s thought of a hierarchy of souls as well as from the Stoic concept of animals‘ irrationality, the idea that animals share no fellowship with humans and thus are to be excluded from moral consideration. In Aquinas‘ thinking the difference between rationality and irrationality became the difference between immortal and mortal souls. This view furthered the development of an instrumental view of animals. The perception that lower species are created to benefit the higher species has become a dominant part of western Christian thought. The main aim of this study is to investigate whether a respectful attitude towards animals, as lived by Francis of Assisi and Albert Schweitzer, has a mystical basis (following the model of Evelyn Underhill), and subsequently to consider whether and how mystical qualities as lived by Francis and Schweitzer may contribute to an animal spirituality. In this thesis I explore the moral valuation of animals in the Christian biblical and spiritual tradition, and further present the outcome of this exploration as an alternative to an anthropocentric tradition and as a contribution to contemporary protectionist approaches. Franciscan sources and Schweitzer‘s oeuvre have been examined while applying Underhill‘s concept of various characteristics and stages of the mystic way. I conclude that both Francis and Schweitzer in their own unique ways qualify to be categorized as ‗mystics‘. Not through rationality, but through experience and feeling, both have achieved real contact with other beings and attained to the Mystery of life. Through their purified view they have been able to perceive animals in a non-instrumental way and through their mystical experiences of union they have sensed the common ontological basis and kinship between humans and animals—our interdependency, utility, aesthetic value and theophany. On the basis of scrutiny of biblical texts which touch upon the relations of humans and animals with God I observe that an animal-inclusive moral concern, as demonstrated by Francis and Schweitzer, finds biblical support. Each creature, as created and animated by God‘s rûaḥ (‗Spirit‘) is transparent to God‘s glory and therefore able to reveal something of the Creator. The Bible proclaims animals as God‘s property, with their own relation with their Creator, not as created to satisfy human wants and wishes. A non-instrumental understanding of animals, as found in biblical texts and as realized by Francis‘ and Schweitzer‘s awe for life, has ethical implications for human-animal relations. Francis‘ and Schweitzer‘s views call us to question our use of animals as our property, therewith sacrificing animal interests for our own. A spirituality in which animals are contemplated as God‘s creatures, with their own worth and their own relation to God, may lead to a different attitude towards animals. To the various elucidated positions in the contemporary animal debate, with its emphasis on rights and reason, Francis and Schweitzer may contribute through their example of an approach calling for empathy, sympathy and compassion as an alternative point of departure. / PhD (Dogmatics), North-West University, Potchefstroom Campus in cooperation with Greenwich School of Theology, 2015 Francis of Assisi Nature-Mysticism Albert Schweitzer Ethical Mysticism Reverence for Life Animal Spirituality Animal Ethics
4	Art From Nature Walker, Linda Jean Huffman 01 January 2005 (has links) Seeing beauty in the simplest aspects of nature inspires me to create art as a testament to our world. Being raised on a farm in rural Virginia gave me an appreciation of a reverence for all life. The inherent forms along with color and value establish nature as the master of aesthetics. An early introduction to Japanese art showed me that all nature was worthy and significant as subjects for art. Using materials derived from nature, cotton, linen, wool, silk, adds a tactile quality that I believe elevates the enjoyment of art. natural material simplicity reverence kozo Japanese art line batik quilt trees shibori arashi dye
5	Por uma Educação Ambiental biorrizomática: cartografando devires e clinamens através de processos de criação e poéticas audiovisuais Azevedo, Claúdio Tauroco de January 2013 (has links) Submitted by Josiane ribeiro (josiane.caic@gmail.com) on 2016-03-31T18:33:53Z No. of bitstreams: 1 0000010277.pdf: 10681362 bytes, checksum: 40daeb71f22545bddd351f80fe5eef3d (MD5) / Made available in DSpace on 2016-03-31T18:33:53Z (GMT). No. of bitstreams: 1 0000010277.pdf: 10681362 bytes, checksum: 40daeb71f22545bddd351f80fe5eef3d (MD5) Previous issue date: 2013 / Na linha de pesquisa da Educação Ambiental Não Formal exploramos as seguintes questões: como acionar transversalidades capazes de produzirem novas perspectivas e valores sobre a vida? Como transcender o uso do vídeo em educação para além do registro que lhe é intrínseco? A partir delas fomos promovendo o caminho cartográfico de nossa investigação, numa perspectiva epistemológica fundamentada na Análise Institucional e na Esquizoanálise; realizamos microintervenções com o objetivo de promover processos de autoanálise e autogestão, através de uma metodologia pensada para cartografar os devires e clinamens entre os grupos envolvidos na pesquisa. Utilizamos o diário de pesquisa, questionários, fotografias e recursos audiovisuais, oficinas e exposições artísticas interventivas para promover a produção dos dados junto aos grupos envolvidos, assim como uma intervenção final em um abrigo de menores. As práticas audiovisuais foram desenvolvidas com o objetivo de promover processos criativos e desencadear os clinamens – desvios – necessários para suscitar nos participantes novos devires e o espírito do grupo-sujeito. Entre os resultados figuram os vídeos realizados pelos participantes com base em processos de criação ético-estéticos em Educação Ambiental e constituem poéticas audiovisuais produzidas experimentalmente no Laboratório Audiovisual de Pesquisa em Educação Ambiental – LAPEA. O laboratório foi um recurso importante quanto ao suporte técnico e ao desenvolvimento conceitual de uma Educação Ambiental Biorrizomática. Ela propõe integrar a vida no rizoma, de modo que a Ética da Reverência pela Vida promova esta conexão entre os animais de diferentes espécies e as diversas formas de vida, além do universo de elementos inanimados que constituem nossa existência. Os diversos devires e clinamens potencializados ao longo da pesquisa, cartografados durante o processo, assim como as produções audiovisuais e as oficinas inventadas constituem-se em resultados fundamentais na promoção dessa Educação Ambiental para o cuidado, a alteridade e a solidariedade no rizoma da Vida. / Within research line of Nonformal Environmental Education the follow questions are explored: How to incite transversalities able to produce new perspectives and values about life? How to transcend the use of video in education beyond the record that it is intrinsic? From these questions was developed the way of our cartographic research, an epistemological perspective based on Institutional Analysis and Schizoanalysis. Were performed micro interventions with goal to promote self-analysis and self-management processes through a methodology to mapping becomings and clinamens among groups involved at research. Were used the daily research, questionnaires, photographs, audiovisual resources, workshops and art exhibitions to promote the production of interventional data together involved groups. In addition was made a final intervention at minors under. The audiovisual practices were developed with goal to promote creative processes and trigger the clinamens – deviatons – needed to awake in participants new becomings and the spirit of subject group. Among the results are contained videos produced by participants by processes based on ethical- esthetic creation in Environmental Education. These results are poetic audiovisual productions made experimentally at Audiovisual Laboratory Research in Environmental Education (LAPEA). The laboratory was an important resource relative to technical support and conceptual development of one Biorhizomatic Environmental Education. This education proposes to integrate the life at rhizome so that the Ethics of Reverence for Life promote this connection between animals from different species and several forms of life, beyond the realm of inanimate elements that constitute our existence. The several becomings and clinamens potentiated during the research, mapping during process, as well as audiovisual productions and workshops invented are the fundamental results at promoting these Environmental Education for care, otherness and solidarity in the rhizome of Life. / En la línea de pesquisa de La Educación Ambiental No Formal, exploramos las siguientes cuestiones: cómo accionar transversalidades capaces de producir nuevas perspectivas y valores sobre la vida? Cómo trascender el uso del vídeo educativo más allá del registro que le es intrínseco? Partiendo de ellas, fuimos promoviendo el camino cartográfico de nuestra investigación en una perspectiva epistomológica fundamentada en el Análisis Institucional y el Esquizoanálisis; realizamos micro-intervenciones con el objetivo de promover procesos de autoanálisis y autogestión através de una metodologia pensada para cartografar los devenires y clinamens en los grupos envolvidos en la investigación. Utilizamos diários, de campo, cuestionarios, fotos y recursos audiovisuales con talleres y exposiciones artísticas interventivas para promover la producción de datos con los grupos envolvidos, así como una intervención final en un asilo de menores. Las prácticas audiovisuales se desarrollaron con el objetivo de promover procesos creativos y desencadenar los clinamens – desvios – necesarios para suscitar en los participantes nuevos devenires y el espíritu de los grupos-sujeto. Entre los resultados están los vídeos realizados por los participantes en base a procesos de creación ético-estéticos en Educación Ambiental y constituyen poéticas audiovisuales producidas experimentalmente en el Laboratorio Audiovisual de Pesquisa en Educación Ambiental – LAPEA. El laboratorio fue un recurso importante para el soporte técnico y el desarrollo conceptual de una Educación Ambiental Biorizomática, que se propone integrar La vida en El rizoma, de modo que La Ética de La Reverencia por la Vida promueva conexiones entre animales de diferentes espécies y otras formas de vida, más allá del universo de elementos inanimados que constituyen nuestra existência. Los diferentes devenires y clinamens potencializados en la investigación, cartografiados en el proceso, así como las producciones audiovisuales y los talleres inventados constituyen resultados fundamentales en la promoción de esa Educación Ambiental para el cuidado, la alteridad y la solidaridad en el rizoma de la Vida. Educação Ambiental Biorrizomática Poéticas audiovisuais Ética da reverência pela vida Devires Clinamens Biorhizomatic Environmental Education Audiovisual poetics Ethics for Reverence of Life Becomings Clinamens Educación Ambiental Biorizomática Poéticas audiovisuales Ética de la reverencia por la vida Devenires
6	The Role of Nature in John Muir's Conception of the Good Life Larsen, Randy R. 30 September 2011 (has links) No description available. Ecology Environmental Education Environmental Philosophy Environmental Studies Ethics Philosophy Religion Wildlife Conservation John Muir virtue ethics wilderness Nature gratitude attentiveness reverence reciprocity simplicity freedom Aristotle beauty Stickeen Deep Horizon Oil disaster over-industry environmental virtue ethics environmental ethics loneliness
7	A promise kept: the mystical reach through loss Collins, Jody 04 October 2019 (has links) The meaning of loss is love. I know this through attention to experience. Whether loss or love is experienced in abundance or in absence, the meaning is mystical with an opening of body, mind, heart and soul to spirit. And so, in the style of a memoir, in the way of contemplative prayer, I contemplate and share my soul as a promise kept in the mystical reach through loss. With the first, initiating loss, the loss of my nine-year-old nephew, Caleb, I experience an epiphany that gives me spiritual instructions that will not be ignored. I experience loss as an abundance of meaning that comes to me as gnosis, as “knowledge of the heart” according to Elaine Pagels or divine revelation in what Evelyn Underhill calls mystical illumination in the experience of “losing-to-find” in union with the divine. Then, with gnostic import, in leaving the ordinary for the extraordinary, I enter the empty room in the painful yet liberating experience of the loss of my self. In the embrace of emptiness, I proceed to the first wall, the second wall, the third wall, the dark corner of denial, the return to centre, and, finally, to breaking the fourth wall in the empty room so as to keep my promise to you. Who are “you”? You are God. You are Caleb. You are spirit. You are my higher soul or self. And, you are the reader. You are my dear companion in silence. And then, through a series of broken promises and more loss, within what John of the Cross calls, “the dark night of the soul,” I am stopped by the ineffability of the dark corner of denial, the horror of separation and the absence of meaning, which is depicted as the grueling gap between the spiritual abyss and the breakthrough. What does it mean to keep going through a solemn succession of losses? I don’t know. In going into the empty room, I simply put pain to work in order to reach you. Through loss, though there are infinite manifestations, there is only one way: keep going. And so, in a triumph of the spirit, I keep going so as to be: a promise kept in the mystical reach through loss. As for you, through my illumined and dark experiences of loss, what is my promise to you? I keep going to reach the unreachable you. In the loss of self, with embodied emptiness, in going into the dark corner of denial, with a return to the divine centre of my emptied self, in an invitation to you, I give my soul to you in union with you. / Graduate / 2020-06-25 mystic mysticism apophatic cataphatic mystical mystical reach a promise kept empty promise broken promise reverence epiphany losing-to-find gnosis loss union divine will parsing perfection Caleb Lanz put pain to work wholehearted emptiness the empty room first wall second wall third wall dark corner of denial stonewall breaking the forth wall return to centre Promised Land abyss gap standing in the gap void memoir contemplative prayer contemplation everywhere and nowhere revelation illumination ineffable ineffability metaphor higher self self-giving self-emptying embodied emptiness higher soul spirit the dark night of the soul mystical union God breakthrough infinity infinite dynamism spiritual instruction invitation to spirit paradox symbol eulogy spiritual eyes spiritual heart looking into the slow reveal remaining sudden I am everywhere and nowhere what is what ought to be what can be what will be what is as it already is on earth as it is in heaven no-self unknown spirituality
8	Dr. Eleine Mad Jacobsson, Madeleine January 2021 (has links) Dr. Eleine Mad är Madeleine Jacobsssons talesperson för dom vetenskapliga och paranormala upptäckter som uppstår i hennes världar. Hon beskriver innehåll, teknik och estetik utifrån ett kategoriseringssytem där konsten delas upp som olika typer av komponenter och därefter avkodas dessa allteftersom. För att förstå intuitionens inblandning i arbetsprocessen omförvandlas den till tre separata roller av en Sökare, Samlare och Myntare. Med rollerna försöker jag beskriva på vilka sätt som intuitionen är till gagn eller av förödelse för det konstnärliga arbetet. Sagan om M handlar om en grodlik karaktär, Delop, som lämnar sin hemplanet för att uppsöka andra världar. I sitt sökande hittar Delop ett folkslag vars syn och levnadssätt skiljer sig från hennes erfarenheter av “verkligheten” såsom hon lärt sig att överleva i den. / Dr. Eleine Mad is Madeleine Jacobsson's spokesperson for the scientific and paranormal discoveries that arise in her worlds. She describes content, tecniques and aesthetics based on a categorization system where art is divided into different types of components and then decoded as they go. To understand the intuition's involvement in the work process, it is transformed into three separate roles by a Seeker, Collector and a Myntare(In swedish language the one who is a "myntare" -is verbally declaring a concept or term). With these roles I try to describe in what ways intuition is beneficial or devastating to the artistic work. The story of M is about a frog-like character, Delop, who leaves the home planet to seek out other worlds. In her search, Delop finds a world whose views and lifestyles differ from her experiences of "reality" as she learned to survive in it. / <p>Recorded sound and image material of the presentation is available for private use.</p> mjjgkjacb longing desire pang aj worlds shark genital symbol female sexuality worlds content the tale of M Doctor M mad life artifact animals figures emotional states red existentialism epicenter dog mythology folk beer whistle closeness aversions seeker collector myntare stagnation hibernation intuition sausage soup majdalakdemlsmikopa Delop Cow Lice snake hare sheep ödel oktor threat antipathy empathy fear performance function allow belief clitoral heroes monsters pink components situation dual nature euphoria bic-pens reality violence desert sea AQB brain holistics social codes self fairy tale space blue horse hell gotland dizzying flourish anthropomorphic jewels death plaster spiders commit survive frog whale bear purpose communication wild fascination animal incomparable monster ugly disturbed perspective marauder green symbolism who suffer anger reverence gods recast transformation yellow pry entrance interest alternative insignificant rigid position of power as disease real added disgusting wake up doubt mourn pray images horror plants rock stop mjjgkjacb längtan åtrå pang aj världar haj världsallt könssymbol kvinnlig sexualitet världarnas innehåll sagan om M Doktor M mad livet artefakt djur figurer känslomässiga tillstånd röd existentialism epicentrum hund mytologi folköl vissla närhet aversioner sökare samlare myntare stagnation dvala intuition korvsoppa majdalakdemlsmikopa Delop Ko Löss orm hare får Ödel Oktor hot antipati empati rädsla föreställning funktion tillåta tro klitorala hjältar monster rosa världar komponenter situation dubbla natur eufori bic-pennor verkligheten våld öken hav A.Q.B hjärna holistisk sociala koder självet sagorymd blå häst helvete Gotland vimmelkantig florera antropomorf juveler döden plåsterspindlar vägvisare begå överleva groda val björn syfte kommunicering vild fascination djurisk makalös vidunder ful störd perspektiv marodör grön symbolism vem genomlida ilska vördnad gudar omstöpt sammandrabbningar transformation gul bända ingång intresserar alternativ oväsentlig stel maktposition som sjukdom verkligt tillsatt äcklig vakna tvivla sörja be urbilder skräck växter rock stopp Arts Konst

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