This doctoral dissertation examines the interrelation between three aspects of Heraclitus’ thought: (1) his interest in perspectival or context-dependent conceptions of the opposites; (2) his views on the obstacles to and limitations of human (as contrasted with divine) knowledge; and (3) his conception of reality as a unity, along with the divergent kinds of unity that he associates with the divine and the human perspective. This dissertation argues that Heraclitus conceives of reality as an undifferentiated unity that can only be understood from a “perspectiveless” state. In other words, reality is such that it can only be grasped from a state unconditioned by the perceptual and cognitive features arising from one’s idiosyncratic “creaturely” constitution – especially one’s needs and values. This perspectiveless state also corresponds to the divine “perspective.” Heraclitus’ logos, this thesis argues, is a method for recognizing the underlying structure of human thought and discourse, and the view of reality that this structure yields. However, this method, when used consistently and globally, serves to undermine both the logos itself and the human perspective that it reflects. Through an analysis of Heraclitus’ perspective juxtapositions, this thesis shows that a full engagement with the logos’ method of evoking the unity of opposites allows the audience to achieve a (temporary) collapse of perspective and apprehension of reality as a unity free of oppositions and differentiations. By viewing Heraclitus’ statements concerning human knowledge in this light, we can resolve certain puzzles in Heraclitus’ conception of unity, his preoccupation with the perspectival (despite his rejection of the idiosyncratic) and his attitudes towards human knowledge. The unity of opposites, while not part of the nature of reality, plays an essential part in the common structure of human thought. By cleaving to this common structure, and by engaging fully with the conflicting perspectives which it brings together, and which are equally idiosyncratic with respect to the true nature of reality, the audience overcomes the limitations of the human perspective, and achieves a temporary apprehension of a reality which cannot be grasped from within its constraints.

Young Muslims growing up in the West face dichotomous narratives that fragment their being, creating internal divisiveness. Islamic spirituality, especially the notion of tawheed, promotes oneness and unity of being. In this thesis, I explore the spiritual development of young Muslims in the West through literature amidst these dichotomous narratives. Using sociocultural theory and narrative inquiry, I first explore the threads of dichotomous narratives throughout history that create a binary of Muslims and the West, proving them insubstantial. Then, I explore the lives of two young Muslims, a male, and a female, growing up in Toronto. I story their lives, rooting their spiritual development in the literature they read, which is socioculturally embedded. Finally, I reflect on the harmonies, and tensions that exist within the stories. Tensions signify third spaces of productive growth, in which young Muslims can contests meaning and open pathways for creative becoming(s).

The thesis investigates Plotinus' concept of beauty. Chapter 1 focuses on two methodological issues: development in Plotinus' thought and topics of the concerned Enneads. Since Plotinus wrote two Enneads directly devoted to this topic which were numbered and named by Porphyry I.6 On beauty and V.8 On intellectual beauty, these two treatises are addressed first in the context of other relevant Enneads (chapters 2 and 3). The outcome of these chapters is that beauty is primarily to be found in Intellect and that it is closely linked with unity in multiplicity, so this topic is further investigated in more detail. Five mutually interconnected perspectives Plotinus assumes to describe the unity in multiplicity specific to the Intellect, are outlined. Two of them that are related to the nature of intellection and intelligible objects are discussed in chapters 2 and 3. The one related to Intellect's genesis is analysed throughout the thesis. Therefore, most of chapter 4 focuses on the remaining two perspectives which are connected with Intellect's hierarchical (Ennead VI.2) and structural (Ennead VI.6) unity in multiplicity. In chapter 5, Ennead VI.7 is analysed in order to deepen the concept of beauty and refine its relation to the Good, life and other predicates. The last chapter presents a systematic...