Orientador: Ivan Amaral Guerrini / Banca: Alfredo Pereira Junior / Banca: Gilberto Luppi dos Anjos / Resumo: O problema que motivou esse trabalho foi a dificuldade, por parte dos profissionais da saúde, em acolher o sofrimento psíquico nas Unidades Básicas de Saúde (UBS) e nas unidades da Estratégia de Saúde da Família (ESF). Neste trabalho investigamos se esta dificuldade se deve a inadequação epistemológica do paradigma vigente na medicina para lidar com estas questões. Usando uma metodologia baseada em revisão de literatura tradicional, analisamos a utilização do termo paradigma na produção científica brasileira dos últimos dez anos, armazenada na base de dados SciELO. Após busca pelas palavraschave paradigma e medicina e seleção prévia, 17 textos foram escolhidos. Realizamos então análises linguísticas e um levantamento da temática emergente. A análise linguística foi realizada através do levantamento da frequência de uso de termos relevantes nos textos e do grafo de co-ocorrências construído utilizando estes termos. Posteriormente os artigos foram organizados conforme seu foco principal, em três grupos: teórico, ensino médico e prática médica. Levantou-se então a temática emergente de cada grupo. Os textos discutiram algumas das ideias de Kuhn, enfatizando características do paradigma médico hegemônico, sinais de crise desse paradigma e a necessidade de um novo paradigma para lidar com as demandas da atenção primária. Vários artigos apresentaram experiências inovadoras implantadas em Unidades de Saúde e exemplos de mudanças nos currículos de cursos de medicina. O sofrimento psíquico é reconhecido como anomalia paradigmática e a integralidade é caracterizada como um problema epistemológico para o paradigma vigente. As bases teóricas do SUS podem ser consideradas como uma revolução científica, no acepção de Kuhn. A promoção da saúde é um novo e promissor paradigma pois enfatiza a integralidade do cuidado, a prevenção... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: The motivation for this work was the difficulties faced by health professionals to treat patients with psychic suffering in Health Basic Units (HBU) and in Strategies for Family Health. In this work, we investigate if these difficulties were due to epistemological deficiencies of the present medicine paradigm. Using a methodology based on bibliographic review, we analyzed the use of the word paradigm in Brazilian scientific articles in SciELO database on the last ten years. Initially we browsed for the keywords: paradigm and medicine and selected 17 texts. We then performed some computational linguistic analyses: we measured the words frequency and constructed the co-occurrences graph of the 50 most commonly used words. Afterwards we organized the articles according to their focus in three classes: theoretical, medical education, and medical practice. We then determined the emerging themes for each class. The texts discussed some of Kuhn's ideas and emphasized characteristics of the hegemonic paradigm for medicine, crisis signs for this paradigm and the need of a paradigm shift to deal with primary care. Several articles presented innovative experiences carried out on Health Units and examples of changes on the curricula of medicine courses. The psychic suffering is considered a paradigmatic anomaly and integrality is characterized as an epistemological problem to the present paradigm. The Unified Health System (UHS) theoretical basis can be considered a scientific revolution in Kuhn perspective. Health promotion is a new and promising paradigm since it emphasizes integrality in the medical care, prevention, and commitment with quality of life and stimulates the community participation. Our analysis shows that the authors are of the opinion that many of the challenges faced by Brazilian health system are originated from epistemological questions. Although UHS is a theoretical breakthro... (Complete abstract click electronic access below) / Mestre

In order to establish the views on suffering held by the nineteenth-century (1821-1881) Russian novelist Fyodor Dostoyevsky, it is first necessary to determine the viewpoint of his age. In general, it was an age of humanitarianism-- the age of "compassion for the suffering of human beings," the age of optimism, of faith in a morality established by science and reason." Humanitarianism itself was an outgrowth of the Age of Enlightenment, the eighteenth-century intellectual movement which emphasized reason. This age of reason reflected the progress in science, which had weakened the hold of the Church and of faith on men's minds. Dostoyevsky's rejection of socialism made it necessary for him to reject the corollary of socialism: the elimination of human suffering. Thus he was forced to evolve a personal interpretation for the suffering that he would not let be abolished. Critics generally consider Siberia to be the turning point in Dostoyevsky's life, both from a personal and a literary standpoint. Before his imprisonment, Dostoyevskyts values were too immature for him to develop a significant theory illuminating the problem of suffering. It took Siberia to teach Dostoyevsky the meaning of metaphysical suffering-- the search for the meaning of God and reality. This meaning can be traced in the majority of his post-Siberian works in the form of the theory that happiness and ultimate salvation are made available to man through the purifying effects of his metaphysical sufferings.

Thesis advisor: Peter Kreeft / In The Brothers Karamazov, Ivan Karamazov was convinced it is not right that there is so much suffering in the world, and was convinced nothing could make it right. As a result he was left with no choice but to reject the ticket for this world, or to be indignant toward the world, which means he was indignant toward life in it. If we listen closely to what Fyodor Dostoevksy had to say in five of his works, The Brothers Karamazov, Crime and Punishment, The Idiot, The Insulted and Injured, and Notes from the Underground, we will find a way in which we can accept the ticket, which is to say that we will find a way to love life. / Thesis (BA) — Boston College, 2004. / Submitted to: Boston College. College of Arts and Sciences. / Discipline: Philosophy. / Discipline: College Honors Program.

No description available.

Thesis (M.A.)--Denver Conservative Baptist Seminary, 1994. / Includes bibliographical references (leaves [99]-107).

Thesis (Th. M.)--Dallas Theological Seminary, 2000. / Includes bibliographical references (leaves [78]-92).

Local actors in the coastal side of Chimaltenango, Guatemala regularly characterize fincas (plantations) as “private property” to explain that they function as independent social spaces, with its inner-functions considered matters between owners and workers, not of concern to society. I argue that locally employed explanations of fincas as private areas support a common sense finca ideology that has placed the basic human and social needs of workers and their families at the discretion of landowners who stand to benefit directly from their marginalization. My major finding is that a finca ideology has privatized the social suffering of resident families who are forced to respond as individuals to constant pressures to their survival. Their agency to respond and possibilities for actions rooted in social solidarity have been restricted within the finca. I conclude that this ideology needs to be delegitimized so that the social and human needs of families are not dependent on the decision of landowners and so that they are empowered take action as individuals and as part of a community to redress the conditions that cause their suffering. / text

This study introduces Kitamori's concept of "the Pain of God" and provides an occasion to dialogue between a pioneering Japanese theologian and theologians interested in the theologia crucis. By "the Pain of God," Kitamori attempted to reorient the Christian account of God to the cross of Jesus Christ. As this expression had in the beginning a personal character but later became theological and critical, this study also follows the same line of development. / Part I explains how the notion of "the Pain of God" was formulated in Kitamori's personal life. His search for the certainty of faith culminated in a mystical encounter with the crucified Christ. Kitamori was convinced that through the crucified Christ God embraced him who, being "outside" of God, was therefore an enemy of God. This contradictory embrace was experienced by Kitamori as "the Pain of God." Part I explores the ways in which Kitamori tried to incorporate this insight into his own itinerary of faith and into his early theological education. / Part II shows how Kitamori elaborated a soteriological model based on the "pain of God" through critical engagement with Reformed thinkers, such as Calvin, Schleiermacher, and Barth. It traces his attempt to give the concept of the pain of God an axiomatical place in the doctrines of creation, justification and sanctification, and to explain the inner relation between the immediate love of the creator, the mediate love of Christ and the victorious love of the Spirit. / Part III turns to Kitamori's engagement with church and culture in Japan. Kitamori was convinced that all nations are invited to take part in the history of deepening and actualizing the message of the Gospel in and through their own culture. Regional contributions and limits must be taken in account according to an adequate criterion. This criterion is, according to Kitamori, the pain of God. His critique of the Non-church movement, and his analysis of leading Japanese novelists, provide two windows into his approach. / Part IV offers some critical evaluation. After examination of both the favorable and unfavorable receptions of Kitamori's theology, it asks to what extent Kitamori was influenced by Buddhism, by Nishida's philosophy and by Hegel. It also places Kitamori's ideas over against some contemporary thinkers on divine impassibility. Then it concludes with a brief recapitulation of his theological contribution.

Thesis (M. Div. with Concentration : Church History)--Emmanuel School of Religion, 2005. / Vita. Includes bibliographical references (leaves 48-53).

Thesis (Ed.D.)--Teachers College, Columbia University, 1975. / Typescript; issued also on microfilm. Sponsor: Georgie C. Labadie. Dissertation Committee: Ruth G. Bennett. Includes bibliographical references (leaves 144-154).