Thesis (doctoral)--Universität Gregoriana in Rom, 1980. / Includes indexes. Includes bibliographical references (p. 445-469).

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-05-31T20:32:42Z No. of bitstreams: 1 elvioneifigur.pdf: 2651084 bytes, checksum: 2772677f0539e39c525d652067a83802 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-06-01T11:52:00Z (GMT) No. of bitstreams: 1 elvioneifigur.pdf: 2651084 bytes, checksum: 2772677f0539e39c525d652067a83802 (MD5) / Made available in DSpace on 2017-06-01T11:52:00Z (GMT). No. of bitstreams: 1 elvioneifigur.pdf: 2651084 bytes, checksum: 2772677f0539e39c525d652067a83802 (MD5) Previous issue date: 2017-02-15 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Para Søren Kierkegaard, a vida exige o encontro de uma verdade pela qual se possa viver e morrer. Segundo ele, a incerteza objetiva, sustentada na apropriação da mais apaixonada interioridade é a verdade, a mais alta verdade que há para um existente. Essa definição de verdade como subjetividade é, ainda, uma paráfrase da fé. Para o filósofo da religião, a verdade do cristianismo está, não na objetivação de doutrinas, mas na apropriação de seu(s) paradoxo(s) com a paixão da interioridade; no salto da fé. Decorre daí que a verdade religiosa, essencialmente subjetiva, só é efetivamente comunicada de forma indireta; por e para o indivíduo livre em sua existência. Muitas vezes, entretanto, a verdade religiosa é transformada em verdade objetiva, absoluta. É o que acontece em instituições religiosas, caso da Igreja Evangélica Luterana do Brasil (IELB), em que o ideário de proclamação baseia-se na premissa de que o erro precisa ser corrigido e a verdade proclamada. Tal realidade, observada claramente na atuação comunicacional midiática, revela forte tendência à racionalização da fé em detrimento da subjetividade do existente em busca de sentido último. / For Søren Kierkegaard, life demands the encounter of a truth one can live and die for. According to him, the objective uncertainty, sustained by the appropriation of the most passionate inwardness, is the truth, the highest existent truth for a person. This definition of truth as subjectivity is also a paraphrase of faith. For the philosopher of religion, the truth of Christianity does not lie in the objectification of doctrines, but in the appropriation of its paradox(es) with the passion of inwardness; In the leap of faith. Religious truth, essentially subjective, is only effectively communicated indirectly; by and for the free individual in their existence. Often, however, religious truth is transformed into absolute, objective truth. This is what happens in religious institutions like the Evangelical Lutheran Church of Brazil, where the idea of proclamation is based on the premise that the error has to be corrected and the truth proclaimed. This reality, clearly observed in the media communication, reveals a strong tendency towards rationalization of faith at the expense of the subjectivity of the existing person in search of ultimate meaning.

Zugl.: Berlin, Humboldt-University, Diss.

Denna studie är en kvalitativ litteraturstudie av suicidnära personers upplevelser av erhållen vård, diskuterat ur ett personcentrerat perspektiv. Syftet med denna studie var att få en inblick i den suicidnära personens upplevelser av erhållen vård, detta, för att få en djupare inblick i hens upplevelse av erhållen vård. I denna litteraturstudie analyserades och avkodades sammanlagt nio artiklar, där flertalet teman identifierades. Mest framträdande av dessa teman var den suicidnära personens omfattande behov av empatisk respons från personal och det faktum det faktum att hen behöver hjälp med problem som inte är direkt förankrade i hens suicidproblematik per se. / This is a qualitative literature review of the suicidal person’s experiences of receiving care, discussed from a person-centred perspective. The purpose of this study was to share suicidal people's experiences of suicidal preventive care, in order to gain a deeper insight into the person’s experience of received care. In this literature review, a total of nine articles were analysed and decoded in which several themes were identified. Most prominent of these were our findings that the suicidal person has a great need for empathic response from staff, and that what the person needs help with problems that are not rooted in the person’s suicidal behaviour per se.

Syftet med denna uppsats är att visa med vilka litterära medel Søren Kierkegaard praktiserar indirekt meddelelse i det pseudonyma verket Upprepningen. Den utgår från en förståelse av Kierkegaards idé om indirekt meddelelse enligt vilken en sådan kommunikation äger rum när meddelaren eller talaren genom talakten performativt utför det som sägs. Nämnda förståelse presenteras i en inledande teoretisk del och bygger på en tolkning i moderna litteraturvetenskapliga termer av det som Kierkegaard tänker i termer av meddelarens existentiella reduplikation av det sagda. Uppsatsen argumenterar för att den indirekt meddelelsens litterära praktik kan synliggöras genom studiet av berättarens förhållande till det som berättas. Med den utgångspunkten genomför uppsatsen en narratologisk analys av Upprepningen, vilken finner dels att beskrivningen av bedrägeri i redupliceras i ett opålitligt berättande, dels att den estetiska teori om burlesken som berättelsen inkluderar redupliceras i berättarens icke-mimetiska sätt att framställa idén om upprepning. Uppsatsen avslutar med slutsatsen att Upprepningen genom sina narrationella reduplikationer indirekt kommunicerar till mottagaren-läsaren möjligheten att för sig själv välja att tro en sak snarare än en annan fastän det saknas objektiv grund för beslutet. Därigenom visar uppsatsen hur Kierkegaards narrativa meddelelsesätt får filosofiska idéer att drabba läsaren på ett existentiellt snarare än begreppsligt plan.

No description available.

The aim of this paper is to investigate what it means to call oneself a Christian according to Søren Kierkegaard's Concluding Unscientific Postscript, so as to shed new light on this important question. For there needs to be an agreement between the Christian's "what" and "how", between what he proclaims as his doctrine of faith and how this faith manifests in his life, if the designation of Christian is not to lose its fundamental value. This twofolded issue – (1) on what it means to call oneself a Christian, and (2) on how this designation comes to expression in one's life – will be explored with the help of theories by thinkers such as Ludwig Wittgenstein, William James, and Pierre Hadot. The result of the paper shows that the designation of Christian must first of all be understood in its ontological perspective, as "pure subjectivity", and furthermore that this designation is expressed through a "double reflection" by the single individual: first as "direct communication" and then, through his unique existence in the world, as "indirect communication". Lastly, the designation of Christian (or simply "having faith") implies being in an inward state of "immediacy after reflection". The single individual can gravitate either to "this world" or to that mystical "other world" of Christian theology, i.e. Paradise, and if he is caught in between these two worlds he is in the "reflective" state. The goal of the Christian life, however, must be to overcome this second state of reflection and to "take a leap of faith" into the unknown – into "irrationality" – into "immediacy after reflection". This, I argue, is the true τέλος of the Christian way of life.

Before the publication of the short story collection Skolbagateller medan jag försökte skriva till min överordnade in 1972, Torgny Lindgren's authorship was characterized mainly by political criticism and satire. In both reception and later studies, Skolbagateller has also been seen mainly as a political and satirical work, depicting the bureaucracy and loneliness in the Swedish school system of the 1970s, while Lindgren's later works tend to discuss existentialistic and theological questions. While reading the earlier published theses about Lindgren's works, especially Ingela Pehrson's Livsmodet i skrönans värld from 1993, I realized how big of an influence Kierkegaard had been to the author. With this in mind, it seemed as if Skolbagateller depicts existential questions that go deeper than the political satire. The main issue of this essay is the lack of interpersonal contact that Skolbagateller depicts, and why this seems to be so closely connected to the school system. The short story collection is studied from an existential point of view, based on Kierkegaard's concept of anxiety. The concept of sin is examined by a comparison between the secular system on which Lindgren's school is based, and the Christian system in which Kierkegaard founded his existentialism. The prose of the short stories is examined with the help of literary theory, such as James Joyce's concept of epiphany, and Roman Jakobson's view on the metonymically constructed language of the realistic prose, and the metaphorically structured language of lyrical works. The analysis shows that the school in Skolbagateller is metonymically connected to the secular society, and by extension to the mere concept of society. The secular ideas the school teaches prohibit the individual and spiritual development of the persons that are part of the school system and the socially evaluated concept of sin causes anxiety. The secular ideals of stability and uniformity leads to a worldview where humans are seen as mere physical and rational beings, leading to a socially constructed determinism where change is impossible. The theme is depicted by metonymically written repetitions and "reader epiphanies", that are accomplished by allegorical stories. In these, the characters are confronted with a problem that makes them doubt the school system, but in the end, they still choose to accept the rules without further reflection.

The aim of this Master’s thesis is to achieve philosophical clarity on an interpretative problem I have been struggle with in Euripides’ Medea: That Medea murders her own children, while claimingto love them. Situated within the philosophical and literary tradition of ordinary language philosophy and ordinary language criticism, the thesis draws on ideas, theoretical discussions, and concepts from Ludwig Wittgenstein, Toril Moi, Stanley Cavell, Cora Diamond, and Niklas Forsberg – but also Søren Kierkegaard. The analysis is divided in two parts. The first is anarticulation of the grammar of my problem through Cora Diamond’s conception of the phenomenon “a difficulty of reality”, and an emulation of a hermeneutical strategy to deal with such problems, which I identify in Søren Kierkegaard’s Fear and Trembling. I reach the conclusion that the co-existence of Medea’s murder och love is a paradox, which cannot be thought. The second part of the analysis is an attempt to step out of this paradox. Here, I compare Medea to Stanley Cavell’s readings on the Shakespearean tragedies Othello and King Lear, and Cavell’s ideas on “lived scepticism”, “avoidance of love” and “best case of acknowledgment”. By doing this, I am able to form the hypothesis that Medea’s understanding of “love” has been severely damagedafter Jason’s betrayal, and that she actually fails to sensically mean that she loves her children. In its use of my own confusion as a starting point and in employing Toril Moi’s views on reading, this thesis continuously stresses the individual reader’s responsibility in literary interpretation, as well as the importance of daring to voice or personal struggles, questions, and interests – even (or especially) when reading great classics.

This thesis argues that any historiography that would contribute to theological knowledge must take into consideration, at a methodological level, the reality of God. This theological claim, in turn, has significant implications for historical knowledge and thus, historiography. The thesis moves ahead in five chapters. The first is an overview and description of N. T. Wright's historical and theological method as they both are grounded in his critical realist epistemology. The second chapter argues for a particular theological epistemology that goes beyond Wright's and corrects it, drawing primarily on the work of T. F. Torrance and Søren Kierkegaard. In the third and fourth chapters an ‘apocalyptic' theological approach is defined and articulated according to a progression from soteriology to Christology to creation. The final chapter builds upon this constructive theological work by articulating an ‘apocalyptic' theology of history which is then used to articulate some key considerations for a theological approach to historiography in critical dialogue with Wright's historical and theological method.