Made available in DSpace on 2016-04-25T19:20:54Z (GMT). No. of bitstreams: 1 Maria Leticia Candello.pdf: 829322 bytes, checksum: 9dbf731cf70f68c2a65219b5db4574d3 (MD5) Previous issue date: 2008-06-10 / The dissertation s focus is the humanization and transcendence that is established when the human being meets the divine. The theoretical support is Ken Wilber s vision of transpersonal psychology. As a preamble, it covers human being concepts, humanism and humanization in its historical evolution, showing the philosofical thought building steps related to these themes since the mytological vision. The concern was to demonstrate that the basis of the transpersonal psychology and its transcendence vision were being built through the evolution process. At the postmodern condition, there is the lost of sense due to human being s, and society s fragmentation. Besides this lost, it appears the search for new ways for psyche s evolution that brings hope to recover the human. Finally, it demonstrates the hypothesis of human reconstruction throught humanization and transcendence process, at a postmodern condition, based on Wilber s transpersonal psychology conception that can be found in his and other authors s works whose focus is the human conscience and its evolutes stages / A dissertação focaliza o tema da humanização e da transcendência que se estabelece no encontro do humano com o divino, tendo como suporte teórico a psicologia transpessoal pela visão de Ken Wilber. Como preâmbulo, discorre sobre os conceitos do homem, humanismo e humanização em sua evolução histórica, apontando, desde a visão mitológica, os passos que o pensamento filosófico foi construindo em torno desses temas, com a preocupação de demonstrar que nesse processo evolutivo já foram sendo postos os alicerces da psicologia transpessoal e da sua visão de transcendência. Na condição pós-moderna, vive-se uma perda de sentido pela fragmentação do ser, do humano e da sociedade. Ao lado dessa perda, surge uma busca de novos caminhos na evolução da psique, que traz esperanças de uma recuperação do humano. Por fim, demonstra-se a hipótese da possibilidade da reconstrução humana pelo processo de humanização e transcendência, na condição pós-moderna, tendo como base as concepções da psicologia transpessoal, nas obras de Wilber e de outros autores que focalizam a consciência humana e seus estágios evolutivos

Made available in DSpace on 2016-04-25T19:20:55Z (GMT). No. of bitstreams: 1 ENCRUZILHADAS E TRAVESSIAS.pdf: 1409576 bytes, checksum: dbca54edfc328d3027e24e7fb3474205 (MD5) Previous issue date: 2005-05-20 / This work is based both on specialized literature and field research at Ilê Axé Kalamu Funfum. Its main focus is Candomble, an African-Brazilian initiatic religion based on rituals structured around myths and transmitted orally. In order to study Candomble it is important to define what myths are as well as their meaning in the present time; to define the differences between oral culture and culture transmitted in writing; to define what mythical time is and to shed light on rites that underpin such a religion. Without such definitions, it is not possible to define the followers. The definition of such a person is made possible only by resorting to theoretical tools defined by both anthropology and psychology. It also requires the adoption of a psychological theory that sees spirituality as an integral part of the human psyche. After comparing various approaches and after a discussion about interdisciplinarity as proposed by the bootstrap approach to culture, it is possible to conclude that Stanislav Grof and Ken Wilber s Transpersonal Psychology caters for such needs. Using such a theoretical tool it was possible to analyze trance, the cornerstone of Candomble. In order to reach such a state, its followers go through initiation rites aiming at reconnecting them to primal energies (Orishas). Being the generative energies of all things, Orishas are the transcendent archetypes, in a more platonic sense of the word. They are the building energy of all things and are also the prototypes that exist in the unconscious, and therefore transmit characteristics that are understood by the followers as psychological types. During the rites of initiation, the follower s identity is reconstructed. It remains unique although the connection with the Orishas who form the follower s essence causes the follower to acquire the characteristics of these Orishas. The path of initiation unveils a spiritual, cosmic and primordial essence, always present but ignored, thanks to the rupture between Orum (the world of the Orishas) and Aiyé (the created world). The trance is the moment of reconnection and unity: The Orishas manifest themselves trough their followers and dance and spread their axé. From this point of view, the human being can be defined as a centre of relations, as an individual that is part of a religious group and the Cosmos, as a link in an infinite chain of interrelated events. / Esse trabalho, baseado tanto em literatura especializada quanto na pesquisa de campo realizada no Ilê Axé Kalamu Funfum, enfoca o Candomblé, religião afro-brasileira iniciática baseada em rituais estruturados por mitos transmitidos de forma oral. Para estudá-la, precisamos definir o que são mitos e seu significado nos dias atuais; as diferenças entre cultura oral e cultura literária; definir o que é tempo mítico e esclarecer os ritos que sustentam a religião, sem o que não estaremos aptos a definir quem é o adepto que freqüenta as casas-de-santo . A definição dessa pessoa só é possível pelo cruzamento de instrumentais teóricos definidos pela Antropologia e pela Psicologia; também necessita a adoção de uma teoria psicológica que entenda a espiritualidade como parte integrante da psique humana. A partir do diálogo entre diversas abordagens e da discussão sobre interdisciplinaridade tal como proposta pela abordagem bootstrap da cultura, concluímos que a Psicologia Transpessoal de Stanislav Grof e Ken Wilber atende a essas necessidades. De posse desse instrumental teórico, analisamos o transe, momento axial no Candomblé. Para atingi-lo, seus adeptos submetem-se a ritos de iniciação com o objetivo de religá-los às energias primordiais (os Orixás). Energias geradoras de todas as coisas, os Orixás são arquétipos transcendentes, no sentido platônico do termo; energias constituintes de todas as coisas, são também protótipos existente no inconsciente, transmitindo características entendidas pelos adeptos como tipos psicológicos. Durante os ritos de iniciação, a subjetividade do adepto se reconstrói; apesar de manter-se singular, a conexão com os Orixás que formam sua essência fazem com que adquira as características desses Orixás: todo o trajeto das iniciações revela uma essência espiritual, cósmica, primordial, sempre presente mas ignorada, graças à fratura entre Orum (o mundo dos Orixás) e Aiyé (o mundo criado). O transe é o momento de religação e unidade: os Orixás manifestam-se em seus adeptos, dançam e espalham seu axé. Nessa perspectiva, o ser humano pode ser definido como um centro de relações, um indivíduo parte de um grupo religioso e do Cosmo, um dos elos numa cadeia de eventos intercomunicados e infinita.

Multidimensional aesthetics in photomedia practice shift the emphasis away from the culturally dominating singularity of the camera's eye-piece towards a supple interplay of semi-transparent image planes and shifting positions. Using various image-capture devices that can produce digital, film, still or moving pictures, I create bodies of work that invite the viewer to see many perspectives simultaneously. The challenge is to implement the effectiveness of the technologies and simultaneously dislodge those principles and values fundamental to their imperialist cultural backgrounds. My practice investigates a diplomatic negotiability of aesthetic language to accommodate conceptual and cultural difference/s. Located on the print surface or in animated sequences are symbolic representations that disclose histories, cultures, times and places in subtle and ambiguous ways. The interplay of allure and resistance, repetition and change, are strategies that reveal the delicate and paradoxical nature of the multidimensional psyche.

Since the advent of human consciousness all manner of theoreticians from mystics to philosophers, and linguists to scientists have considered why and how it is that an individuated self seems to occupy or indwell a physical body. There is a common experiential sense, in other words, in which personal consciousness and our bodies are felt to be two different things. Two broad areas of opinion attempting to explain this apparent bifurcation are defined for the purpose of addressing this problem: Essentialists who variously maintain that there are non-physical properties inherent to all forms and functions of physicality; and Physicalists who claim that the extant universe as a multiplicity of complex material processes is the only reality. The respective natures of body and mind and the ways in which they relate has yielded an extraordinary variety of hypotheses within and between these two broad categories. In this thesis the dilemma is called the Hard Problem and it focuses particularly on the relationship between consciousness and the brain. Recently, Ken Wilber has constructed an Integral Philosophy which attempts a synergistic gradation of all possible genres of experience and knowledge into one cohesive scheme representing the total Reality. The culminating point of Wilber’s theory claims resolution of the Hard Problem, indeed of all appearances of duality, in the realisation of consummate emptiness in mystical consciousness. Wilber’s proposal therefore tenders a version of Essentialism since it implies that an Absolute principle is inherent to all existence. The problem explored in this study considers whether the epistemological architecture of Wilber’s Philosophy is coherent and consistent. Following a critical appraisal of Wilber’s system it is proposed that epistemological coherence is more likely to be achieved by retaining the ontology of consciousness and matter to only one kind. In this way the scientific protocols which Wilber imports to validate his truth-claims are protected from ontological confusion. Whether this non-dual Physicalism is adequate as a means of explaining consciousness, and particularly mystical consciousness, is moot. Perhaps there remains an inalienable quality in mysticism which will always elude our ability to apprehend it. / Christian Sprituality, Church History and Missiology / D. Th. (Christian Spirituality)

The term entheogen refers to drugs—including the artificial substances and active principles drawn from them—which are known to produce ecstasy and have been used traditionally in certain religious and shamanic contexts. The entheogenic experiences provoked by entheogens are described by users in myriad ways, including in spiritual, religious, philosophical, and secular contexts. Entheogenic experiences have shown that they can create opportunities for individuals to generate meaning, including novel philosophical insights, which users claim to gain by way of experience. As such, entheogenic experiences exhibit the ability to influence a change in a user’s fundamental philosophical commitments, or live options, including their ethical dispositions. Given that these new live options are rooted in experience, their veracity gains further credence for users than those commitments they have come to hold by way of abstraction. By philosophically investigating the phenomenology of entheogenic experiences, this work argues that entheogens have ethical import

Made available in DSpace on 2014-12-17T14:35:48Z (GMT). No. of bitstreams: 1 EdmilsonPA.pdf: 626977 bytes, checksum: cc049d4913b9298452b22f3e740cce68 (MD5) Previous issue date: 2007-11-06 / This thesis deals with the self-knowledge importance and corporal practices and the contribution of the Transpersonal Education for the initial formation process of students of Physical Education. In this context, students are stimulated to come in contact with the bases of learning to know, to make, to live together and to be for the promotion of integral education. We give priority to holistic conception of educating based in Emergent Paradigm. In this conception, student in initial formation is led to get back the view of integral being, life and love as education basis. We had as starting point, the essential dimensions to the learning geared toward the embodiment integration, autopoiesis and trans-disciplinarity. This work presents tracks for the teacher formation of Physical Education. It deals with the unfolding of teaching experiences in 2006, in Graduation Course in Physical Education of Universidade Federal do Rio Grande do Norte, in subject of Corporal Conscience, offered to undergraduate students which can be characterized as an action-research. This process was chosen as knowledge and intervention method because it allowed knowing and acting at the same time, studying the conditions and results of accomplished experience. In shared meetings with reflected experiences, we appeal to the experiences of situations that had mobilized the corporal, emotional, mental and spiritual dimensions of participants. The data collected through observations, accounts, questionnaires and interviews of learning processes had been starting points for the beginning of dialogue along with students of Graduation Course in Physical Education. The findings had been interpreted through of hermeneutics and discourse analysis. In this research, participants are considered as protagonist and boosters of educative process. The theoretical basis was supported by Transpersonal Education which contributed for a peace culture and respectful relationship. In its initial formation process, this research protagonists had evidenced of the importance of transpersonal education, geared toward action and changing, new ways of being and living together, facing the daily conflicts from a human and rational perspective. The research emphasized the importance of a new look on the teacher formation of Physical Education to face the limits of fragmented formation. Thus, we recognize that through the teacher education process, the transpersonal education provided wide significant changes reported during research, extending and re-meaning different learning levels such as: cognitive, emotional, attitudinal, and behavioral geared toward the personal and transpersonal development, reiterating the relevance of self-knowledge for development and establishment of pedagogical practice which prioritizes the life direction. The necessity of integrating knowledge to being in the initial process of teaching formation was emphasized in all the transpersonal meetings / A tese trata da import?ncia do autoconhecimento e as pr?ticas corporais e a contribui??o da Educa??o Transpessoal para o processo de forma??o inicial dos alunos de Educa??o F?sica. Nesse contexto os alunos s?o incentivados a entrar em contato com os fundamentos de aprender a conhecer, a fazer, a conviver e a ser para a promo??o da educa??o integral. Priorizamos a concep??o hol?stica de educar baseada no Paradigma Emergente. Nessa concep??o os alunos em forma??o inicial s?o conduzidos a resgatar a vis?o do ser integral, a vida e o amor como fundamento da educa??o. Tivemos como fio condutor, as dimens?es constitutivas para o aprender voltadas para a integra??o da corporeidade, da autopoiesis e da transdisciplinaridade. Este trabalho apresenta pistas para a forma??o do professor de Educa??o F?sica. Trata do desdobramento de viv?ncias docentes experienciadas em 2006, no Curso de Gradua??o em Educa??o F?sica da Universidade Federal do Rio Grande do Norte, na disciplina de Consci?ncia Corporal, oferecida aos alunos em forma??o. Podendo ser caracterizada como uma pesquisa a??o. A pesquisa-a??o foi escolhida como m?todo de conhecimento e interven??o porque permitiu ao mesmo tempo conhecer e atuar, estudando as condi??es e os resultados da experi?ncia efetuada. Nos encontros compartilhados com experi?ncias refletidas, recorremos ?s viv?ncias de situa??es que mobilizaram as dimens?es corporais, emocionais, mentais e espirituais dos participantes. Os dados coletados por meio de observa??o, registros, question?rios e entrevistas dos processos de aprender foram pontos de partida para o in?cio do di?logo junto aos alunos em forma??o do Curso de Gradua??o em Educa??o F?sica. Os dados encontrados foram interpretados por meio da hermen?utica e an?lise do discurso. Os participantes s?o considerados nessa pesquisa como protagonistas e impulsionadores do processo educativo.O referencial te?rico, foi ancorado pela Educa??o Transpessoal, educa??o que contribuiu para uma cultura de paz e de conviv?ncia respeitosa. Os protagonistas da pesquisa no seu processo de forma??o inicial constataram a import?ncia da educa??o transpessoal, voltada para a a??o e mudan?a, para novas maneiras de ser e de viver, encarando os conflitos do cotidiano numa perspectiva humana e racional. A pesquisa ressaltou a import?ncia de um novo olhar sobre a forma??o do Professor de Educa??o F?sica para enfrentar os limites da forma??o fragmentada. Reconhecemos, assim, que atrav?s do processo de forma??o de professores, a educa??o transpessoal proporcionou amplas mudan?as significativas relatadas durante a pesquisa, ampliando e re-significando diferentes n?veis de aprendizagem: cognitivo, emocional, atitudinal, e comportamental voltados para o desenvolvimento pessoal e transpessoal, reiterando a relev?ncia do autoconhecimento para o desenvolvimento e estabelecimento de uma pr?tica pedag?gica que priorize o sentido da vida. Foi destacado em todos os encontros transpessoais a necessidade da integra??o do saber ao ser no processo inicial de forma??o docente

The circumstances of responding to loss due to human death are among the most stressful experiences encountered in life. Although grief’s symptoms are typically considered essential to their gradual diminishment, possible negative impacts of complications related to grief are also well known, and have been associated with detriments to mental and physical health. Grief, however, can also generate transformative positive change. Thus, albeit ineludible, responding to loss is not uniformly experienced, expressed, or understood. It is also culturally-shaped, making attempts to define “normal” grief, as well as to label some grief “abnormal”—and to medicalize it—possibly problematic. Bereavement (the situation surrounding a death) and mourning (the publicly expressed response to loss due to death) are changing. Some of these changes (e.g., the increase in hospice care settings prior to deaths, and alterations in the ritual responses following all deaths—irrespective of their context) may have important implications for avoiding grief’s possible complications and for promoting its potential benefits. An improved alignment of grief theory, research, and practice is warranted; but theories of grief are diverse, and historically have not been empirically well-supported. This research articulates a new grief model, the loss-processing framework, featuring three dimensional components (perception, orientation, and direction). As a first step toward validation of the framework, also included is an empirical study examining retrospective descriptive reports of adult loss response relating to the first of these three dimensions (perception). As an interpretive, translational approach to understanding grief, the loss-processing framework may serve to positively impact grieving, health, and life quality.

Through perspectives from neuroscience, transpersonal psychology, and transcendentalist philosophy, the art of yoga is proposed as a supporting modality for healing through complex trauma. Personal narrative and original paintings further speak to a process of coming back Home. Where trauma strips one of self, yoga breeds connection back to Self. Yoga is union of individual consciousness with universal consciousness. Yogic philosophy invites one into a space of grey, somewhere between object and subject, physical and spiritual, tangible and ineffable. It is there one comes to find healing by sitting back as a pure observer. In the journey of trauma uncovery, one comes to meet an embodied sense of safety that prevails across levels of body, mind, and soul. The stars begin to shine once again in the universe held within.

This study seeks to understand the principal elements of the autosociobiography, a term which is not widely recognized in the literary world. This term is usually associated with the author Annie Ernaux and her book La place (1983). The main search question is to try identifying the criteria to determine if a given literally work can be classified as an autosociobiography. The study is drawn upon the theory of the autobiobiographical pact of Phillipe Leujeune and Pierre Bourdieu’s social theory The Distinction (1979). To identify the elements of the autosociobiography, this work explores the recent dialogues of Frédéric-Yves Jeannet around the works of Annie Ernaux in 2003 and it will involve several studies on the same subject. The result shows five different elements; the first one is the flat writing characterized by its simplicity and avoids the subjectivity and feelings. The second one is the class defector or the class mobility. The third one promotes the total reject of the fiction or autofiction. The fourth is the impersonal “I” which is a technique that uses an individual narrative way with an intention to reach the collective audience. The last one is the unique style of writing the life and living the writing. Moreover, the study confirms the results mentioned above with a projection of the identified elements on the work La place (1983) to deepen the understanding of the subject.

Many successful professionals, recognized for their experience, knowledge, competence and commitment to their field, experience a contradiction when they realize that their contributions are no longer valued by decision-makers in their organizations. Professionals, regardless of gender, position, education, race or profession, who experience workplace devaluation agree that this experience devalues their contributions and demeans their sense of self. This study illuminates the professionals' perspective of workplace devaluation through their experience. Within the framework of grounded theory methodology, this research examined three research questions: (a) What is the experience of professionals' workplace devaluation? (b) How did professionals learn from the experience? (c) What did professionals learn from the experience? The unit of analysis is the professional within an organization. Four participants were selected who (a) had several years experience with their organization; (b) were previously valued by the organization; (c) were current in their field; (d) had experienced workplace devaluation; and (e) were able to articulate insights, thoughts, and emotions on their experience. Multiple interviews with each participant provided the data. A comparative, iterative analysis of the data yielded: (a) a seven-phase process of the experience; (b) six constructs embedded in the process, and (c) four categories of learning. The dialogic interview method facilitated the participants' apperception, reflection, and progress through the process. Three emotions--fear, powerlessness, anger--and their interaction with the other constructs (autonomy, communication, personalization, authority, and recognition) influenced coping strategies and actions taken by each participant. The four narratives explicate the interrelationships of the findings. Three major conclusions are: (a) A rich description of the workplace devaluation experience offers a glimpse into the complexity of this topic and into the professionals' "lived world." (b) The learning process, grounded in the data, depicts how these four professionals used the power of their emotions to create balance within themselves as they attempted to explicate their situation of workplace devaluation. (c) The results indicate that greater learning occurred in organizational knowledge and intrapersonal knowledge for these professionals. Questions for further research are noted along with practical suggestions and recommendations for the praxis of adult educators, decision-makers, and professionals. / Ph. D.