Syftet med den här uppsats är att undersöka varför människor med barndomstrauma kan finna mytologiska symboliska berättelser i existentiell kultur läkande. De frågor som ställs är: På vilket sätt kan berättelser om superhjältar ge ökad förståelse om barndomstrauma, både för de som själva upplevt det, samt de som inte upplevt det? Hur kan berättelser om superhjältar verka psykiskt läkande vid barndomstrauma? Vilken betydelse har känslor i läkandeprocessen av barndomstrauma? Material som använts är TV-serien Moon Knight och kommentarer från YouTube. Teoretiska perspektiv som används är positiva psykologiska teorier, John P. Wilsons avgrundupplevelse och Viktor Frankls viljan till mening samt analytiska teorier om filmtolkning och hur det digitala samhället kan ge en existentiell kontext, med Jung, Tilander och Duppils forskning. Metoden som använts är grundad teori (GT). Tidigare forskning har visat ett samband mellan meningsskapande och populärkultur, främst berättelser om superhjältar, likaså de psykiskt läkande effekter film och TV-serier kan ha. Barndomstrauma har visat både negativa risker och positiva aspekter och har stor psykisk inverkan även i vuxen ålder. Den här uppsatsen visar ett samband mellan barndomstrauma och en ökad förmåga, förståelse, begär och upplevelse av existentiellt meningsskapande från mytologiska symboliska budskap från populärkultur, i uppsatsen benämns det existentiell kultur som även förklaras närmre. Det ger psykiskt läkande effekter och bidrar till välbefinnande och själslig helhet som kan jämföras med det som kan upplevas i religiösa sammanhang. Dessa resultat är viktiga eftersom barndomstrauma och meningsskapande i populärkultur är relativt outforskade områden men som kan komma till hjälp för barn och vuxna som upplevt barndomstrauma. Det blir ett sätt att både förstå och hjälpa dessa, likaså ett sätt för dem att enklare förstå sig själva för att sedan kunna läka och finna välbefinnande. / The aim of this paper is to investigate why people with childhood trauma can find mythological symbolic stories in existential culture healing. Questions asked: In what way can stories about superheroes provide increased understanding about childhood trauma, both for those who have experienced it themselves, as well as those who have not? How can stories about superheroes have a psychological healing effect following childhood trauma? What is the importance of emotions in the healing process of childhood trauma? Materials used are the TV series Moon Knight and comments from YouTube. Theoretical perspectives used are positive psychological theories, John P. Wilson's the abyss experience and Viktor Frankl's will to meaning as well as analytical theories about film interpretation and how the digital society can provide an existential context with Jung, Tilander, and Duppils’ research. The method used is grounded theory (GT). Previous research has shown a connection between meaning-making and popular culture, mainly stories about superheroes, as well as the psychological healing effects from films and TV series. Childhood trauma has shown both negative risks and positive aspects and has a large psychological impact even in adulthood. This paper shows a connection between childhood trauma and an increase in ability, understanding, desire and experience of existential meaning-making from mythological symbolic messages from popular culture, called existential culture in this paper, a term that will be explained. It provides psychological healing effects and contributes to well-being and a spiritual wholeness that can be compared to some religious experiences. These findings are important because childhood trauma and meaning-making in popular culture are relatively unexplored areas but can be helpful for children and adults who have experienced childhood trauma. It becomes a way to both understand and help these, as well as a way for them to understand themselves more easily, to heal and find an inner peace.

Thesis (MPhil)--University of Stellenbosch, 2003. / ENGLISH ABSTRACT: Responsibility is either linked to duties and expectations, or it is linked to the freedom of an agent. These links are questionable. It is therefore necessary to investigate the freedom and context of commission and omission. There are numerous difficulties in evaluating suicide: - The problem to distinguish between successful suicide and failed pseudo suicide. - The problem of the mind: The limited accessibility of the emotions and attitudes despite its expressibility And the unexpressibility of the experiences despite its immediate accessibility. And the problem of other minds. - The problem of the freedom of the will. Prove is given that no aspect of the mind is free - despite our illusions of freedom. - The problem of the cause, origin and extent of an act. - The problem of the relation between brain and mind. This problem is important when we consider the origin of acts and the concept of the self. The important issues when solving the difficulties pertaining to suicide are: - Agency: The self is owner of all acts and instances of mind. The self is also the subject of all physical acts and acts of the mind. - The self is an open complex system. The self is entangled in relations of differences, conflict and deferment of meaning. The important conclusions when evaluating suicide are: - The agent is the owner and the subject of his acts. The agent has illusions of freedom. The agent is inseparable from his circumstances. - Acts originate in the context of these circumstances. - Responsibility exists in the context of power in society. - The answers to the questions of Why? Are logical reconstruction and politically correct confabulations - whatever the answer is, it is shared by all participants of the context.The evaluation of suicide: - The self-murderer`s act originates from the context of the circumstances of which he is a participant. - Suicide happens within the context of a pancheiria with aspects of autocheireō and heterocheireō. - The pancheiria started before the autocheireō. - The pancheiria continues after the autocheireō. The autocheireō is but an indication of the seriousness van the larger pancheiria. The self-murderer (autocheir) and his autocheireō persist as a silhouette in our midst. - The possibility of the self-murderer`s illusion of freedom does not liberate us from the silhouette`s accusations. - Neither does se sharing of guilt give as relieve from the silhouette`s accusations. - Neither will we benefit from any rationalization. Finally we can do nothing but to utter these statements of denial and confession : - Suicide is wrong. - But we have not done it. / AFRIKAANSE OPSOMMING: Verantwoordelikheid word óf aan verpligtinge en verwagtinge, óf aan die vryheid van die agent verbind. Hierdie verbindings word betwyfel. Daarom is dit nodig dat die vryheid van handeling en nie-handeling sowel as die konteks waarin die handeling en nie-handeling gebeur ondersoek word. Verskeie probleme ten opsigte van die beoordeling van die selfmoord word uitgewys: - Die probleem om die werklike geslaagde selfmoord te onderskei van die gefaalde selfmoordpoging. - Die probleme van die verstand. Naamlik die beperkte toeganklikheid van die emosies en houdings, alhoewel dit uitdrukbaar is. En die onmiddelike toeganklikheid van die ervarings wat dit te spyt nie uitdrukbaar is nie. Asook die probleem om ander verstande te ken. - Die probleem van die vryheid van die wil. Dit word aangetoon dat geen aspek van die verstand vry is nie. Dit nie teenstaande het ons steeds die illusie van vryheid. - Die probleem van die oorsaak, die oorsprong en die reikwydte van handelinge. - Die probleem van die verhouding tussen die brein en die verstand. Hierdie probleem is belangrik by die oorwegings van die oorspong van handeling en die siening van die self. Belangrike elemente by die oplossing van die beoordeling van selfmoord is: - Die agentskap: naamlik dat die self die eienaar van alle verstandsitems en handelinge is, en dat die self die subjek van alle verstandshandelinge en sigbare handelinge is. - Die self as `n oop komplekse stelsel wat in wederkerige verhoudings is van verskil, geskil en uitstel van betekenis.Gevolgtrekkings wat belangrik is by die beoordeling van selfmoord: - Die agent is eienaar en subjek van sy handelinge, het die illusie van vryheid, is deel van sy omstandighede. - Die handeling ontstaan in die konteks van hierdie omstandighede. - Verantwoordelikheid bestaan in die konteks van mag in die samelewing. - Die antwoord op Hoekom? en Waarom? is logiese herkonstruksies en politiese korrekte konfabulasie - maar wat ookal die antwoord is, dit word gedeel deur al die deelnemers aan die konteks. Die beoordeling van selfmoord: - Die selfmoordenaar se handeling ontspring uit die konteks van sy omstandighede waaraan hy `n deelnemer is. - Die selfmoord gebeur eerder binne die konteks van `n pancheiria met aspekte van autocheireō en heterocheireō. - Die pancheiria was reeds voor die autocheireō. - Die pancheiria duur voort na die autocheireō. Die autocheireō toon aan ons die erns van die oorkoepelende pancheiria. Die selfmoordenaar (autocheir) en sy autocheireō bestaan voort as silhoeët in ons midde. - Die moontlike illusie van vryheid van die selfmoordenaar kan ons nie die aanklag deur die silhoeët ontsnapping bied nie. - Net so min kan die verdeling van skuld ons van die aanklag laat ontsnap. - Enige rasionalisering van ons kant is nutteloos. Laastens kan ons net sê: - Selfmoord is verkeerd. - Ons het dit nie gedoen nie. Hierdie stellinge dien as ontkennings sowel as skuldbeleidenisse.

The introduction (§§1-33) to Hegel’s Philosophy of Right is the key to the work’s structure, its argumentative strategy and it functions as a foundation for Hegel’s practical philosophy in general. Its explanatory potential is best realised by situating it within the systematic context of the Encyclopedia of Philosophical Sciences and the Science of Logic. This interpretative strategy reveals that for Hegel, the true site of agency is ‘the concept’ and that particular individuals and their arbitrary activity are at best the concept’s ‘appearance’. This does not render their activity ‘false’ but describes how willing and freedom are ‘for us’ as self-conscious subjects that confront an external world. For Hegel, ‘true’ freedom in the sense of ‘self-determination to itself’ resides with the universal and singular concept that negatively unites itself with its objectivity to form what he calls the ‘Idea of the will’ or ‘right’. This interpretation contradicts the mainstream of contemporary Hegel scholarship since its proponents either deny the reality of the universal concept as agent or absolutely differentiate between the concept’s activity (subjective action) and its objective reality (norms, institutions). This prevents the interpreter from appreciating that it is Hegel’s concept that is manifest in form of particular willing subjects and their socio-political context. Since most commentators associate ‘activity’ or ‘freedom’ primarily with particular subjects, their notions of freedom are, by Hegel’s standards, either empty and fail to describe actual willing or they fall short of the standard of ‘true freedom’, viz. ‘self-determination to itself’ because their agents’ freedom depends on something that differs from the agents.1 The present commentary argues that such a dilemma can be avoided by an interpretation that attributes agency to Hegel’s concept. By determining itself to be Idea, the universal concept determines itself (as subject) to itself (as object) and rational agency and rational institutions are grasped as aspects of the same entity. This is what Hegel calls the unconditioned Idea of right or ‘objective freedom’.

Ce mémoire propose une analyse des justifications du paternalisme étatique dans les cas d’acrasie. Nous explorerons d’abord quelques théories et conceptions de l’acrasie, démontrant la nécessité de développer une conception de l’agent acratique qui soit en quelque sorte subdivisible. Mous exposerons par la suite en quoi cette conception de l’individu remet en question certains présupposés fondamentaux du libéralisme. Notre second chapitre sera consacré à une redéfinition de certains principes libéraux en fonction de notre conception de l’individualité. Cette redéfinition nous permettra d’expliquer comment l’intervention étatique de type paternaliste peut être parfois justifiée d’un point de vue libéral. Le cœur de notre argumentation mettra l’accent sur l’importance pour l’État d’assurer l’autonomie de ses citoyens en concevant leur raison comme faculté d’intégration personnelle. Notre troisième chapitre tentera d’explorer divers exemples de cas concrets où les principes développés plus tôt pourront s’appliquer. / The purpose of this master thesis is to analyze paternalistic justifications for State intervention in cases of acrasia. We first start by exploring some theories and conceptions of acrasia showing the necessity to develop a conception of the acratic agent as somehow subdivisible. We then show that this conception of the individual challenges some of the most central presuppositions for political liberalism. Our second chapter means to redefine some liberal principles according to our conception of individuality. This redefinition will enable us to explain how paternalistic State intervention can sometime be justified from a liberal point of view. Our argumentation will focus on the importance for the State to ensure the autonomy of its citizens by securing the role of their reason as a faculty of personal integration. Our third chapter means to explore diverse practical cases in which the principles developed earlier can apply.

Will Kymlicka a formulé une théorie libérale du droit des minorités en arguant que l'on doit protéger les cultures minoritaires des influences extérieures, car, selon lui, ces cultures fournissent aux individus un contexte de choix significatif qui permet la prise de décision autonome. Il limite donc la portée de sa théorie aux minorités « culturelles », c'est-à-dire les minorités nationales et immigrantes, qui peuvent fournir ce contexte de choix significatif aux individus. Évidemment, les injustices vécues par ces deux types de minorités, aussi sévères soient-elles, n'épuisent pas les expériences d'injustices vécues par les membres de groupes minoritaires et minorisés (i.e. minorités sexuelles, femmes, Afro-Américains, etc.). On pourrait donc être tenté d'élargir la portée de la théorie du droit des minorités pour rendre compte de toutes les injustices vécues en tant que minorité. Toutefois, je défends la thèse selon laquelle cette extension est impossible dans le cadre d'une théorie libérale, car une de ses méthodes typiques, la « théorie idéale », limite la portée critique des thèses de Kymlicka et parce que l'autonomie individuelle a un caractère si fondamental pour les libéraux, qu'ils ne peuvent rendre compte du fait que certaines décisions individuelles autonomes peuvent contribuer à perpétuer des systèmes et des normes injustes. / Will Kymlicka defends a liberal theory of minority rights, arguing that we must protect minority cultures from outside influences, as these cultures provide individuals with a meaningful context of choice that allows autonomous decision-making. This defence of minority rights limits the scope of his theory by focusing on 'cultural' minorities, that is to say, national minorities and immigrants, which can provide individuals with this meaningful context of choice. Obviously, the injustices experienced by these two types of minorities, however severe they are, do not exhaust the injustices experienced by members of minority groups and minoritized groups (i.e. sexual minorities, women, African Americans, etc.). One might be tempted to expand the scope of the theory of minority rights to account for all the injustices experienced as a minority. However, I argue that this extension is not possible within a liberal theorical framework where 'ideal theory' limits the critical force of Kymlicka’s thesis and in which the centrality of individual autonomy prevents liberals to realize that certain individual decisions contribute to the perpetuation of unjust systems, values and norms.

La guerre et ses conséquences sont trop importantes pour que la réflexion philosophique ne s’y attarde pas. Pour comprendre ses fondements et ses mécanismes internes, il faut une pensée qui creuse au coeur même des comportements guerriers. C’est ce que Thomas Hobbes et Carl von Clausewitz ont chacun tenté de faire en réfléchissant sur la nature de la guerre. Ce mémoire vise entre autres à rendre compte de leur théorie respective sur la nature de la guerre et de voir les rapprochements possibles. L’analyse du concept d’état de guerre et de ses causes chez Hobbes, de même que la pensée de Clausewitz centrée sur la nature de la guerre, rendent compte d’une même dynamique où la relation de réciprocité qu’entretiennent les belligérants conduit à une montée de la violence. La notion de volonté est centrale chez nos auteurs, car elle explique autant cette montée continue de la violence que sa possible résolution vers la paix. Écartant la sphère de la morale et du droit pour penser le phénomène guerrier, leurs réflexions se veulent froides et sans illusion. En saisissant la dynamique relationnelle (et mimétique) qui conduit à un désir illimité de puissance, nos deux auteurs décortiquent l’essence de la guerre par une pensée fondamentalement orientée vers la paix. Ainsi nous donnent-ils des outils pour éviter le pire. / War and its consequences are too important for philosophy to ignore these. In order to understand its foundations and internal mechanisms, we must thought into the heart of war behaviors. That is what Thomas Hobbes and Carl von Clausewitz each tried to do in thinking about the nature of war. This dissertation aims among other things to understand their respective theory about the nature of war and to see how to put them together. The conceptual analysis of state of war and of its causes according to Hobbes, as well as Clausewitz’s thought centered on the nature of war, ascertain similar dynamism where the belligerents’ reciprocal relationship leads to a rise of violence. The notion of will is central to these authors because it explains as much this continued rise of violence as well a possible resolution towards peace. Moving aside the sphere of morality and law while thinking about the war phenomenon, their thoughts wish to be cold and without illusions. In grasping the relational (and mimetic) dynamic which leads to an unlimited desire for power, these two authors decorticate the essence of war through a thought fundamentally oriented towards peace. Thus they give us tools to avoid the worst.

The intention of this diploma work is based on legacy of Master Peter de Letovic which is till now unknown. He worked at Prague University before initiation of the Hussite Revolution. The thesis proceed from his question Utrum cuiuslibet spiritus rationalis eadem essentia sit substantialiter ratio memoria et voluntas which gave him Master Matthew de Knin at quodlibet in the year 1409. The principal part of the thesis deal with a critic transcription and translation of manuscript from the codex UK Praha X H 18. The author, furthermore, attempt to interpret the question in a commentary and classify it in the context of philosophical thoughts at Prague University. Powered by TCPDF (www.tcpdf.org)

La conception nietzschéenne du corps s’oppose à la conception mécaniste qui domine la science de son temps : le corps n’est pas composé d’atomes en mouvement ; il forme une hiérarchie de volontés de puissances. En même temps, le corps constitue mon moi véritable : l’existence d’un principe intellectuel extérieur au corps est une illusion. Dans la mesure où l’essence du corps est l’essence même du monde, c’est-à-dire la volonté de puissance, et que le corps constitue également le lieu de mon expérience la plus intime, il est l’authentique fil conducteur de la connaissance. Pourtant, le corps ne se révèle pas à lui-même immédiatement : en tant que volonté de puissance, il interprète, c’est-à-dire transforme et falsifie ; et une telle transformation s’opère également au sein de la conscience intime. Aussi, le corps, fil conducteur de la connaissance, est également principe d’erreur. La connaissance, qui n’est pas possible en dehors du corps, ne saurait donc pourtant être gagnée que contre le corps, c’est-à-dire au terme d’un effort ascétique. / Nietzsche’s comprehension of the body is opposed to the mechanistic conception which dominates the science of his time: the body is not composed of atoms in motion; it forms a hierarchy of wills to power. At the same time, the body is my authentic self: the existence of an intellectual principle outside the body is an illusion. Insofar as the essence of the body is the essence of the world, that is to say, the will to power, and the body also is the place of my most intimate experience, it forms the true way to knowledge. However, the body does not reveal itself to itself immediately: As will to power, he interprets, that is to say, transforms and falsifies; and such a transformation also takes place in the inner consciousness. Therefore, the body, only way to knowledge, is also principle of error. Knowledge, which is not possible outside the body, can though be won only against the body, that is to say, as result of an ascetic effort

Práce se zabývá městem Soběslav, které patřilo pánům z Rožmberka a dochoval se v něm soubor testamentů z let 1455-1550. Soubor se skládá celkem z 83 listinných testamentů. Práce nejprve popisuje testamentární praxi (proces vzniku testamentu) a soubor soběslavských testamentů. Samotný výzkum se zabývá nejprve testátory, kteří byli spřízněni nějakým druhem rodinné vazby. Podrobněji se práce zabývá jednou z těchto rodin, rodinou Račmanů. Druhá část výzkumu se věnuje dluhům a pohledávkám uvedených v testamentech. Tato část se zabývá lokalitami, se kterými vedli testátoři své obchody. Klíčová slova: Soběslav, testamenty, rodinné vztahy, dluhy, pohledávky Annotation Object my diploma's work is Soběslav town, which it belonged to lord of Rozumberk. There was still in existence collection of testaments from years 1455-1550. Collection is comprised of 83 testaments. The work discribes proces sof genesis testaments and collection Soběslav's testaments. First part of study pursue testátore, which they were akin to families. The work detailed discribes of family Račman. Second part of study disciribes by analysis debts and outstandings debt in testaments. This part discribes lokalities, where testátore made their business. Keywords: Soběslav, testaments, family relations, debts, outstanding debts

This Thesis deals with the philosophy and ethics of St.Thomas Aquinas and of St. Augustine. At first I characterize the time period then I am focusing on each cathegory concerning moral life of human being in the world such as God, soul, will, goodness, evil and happiness as well. My goal is to show the real purpose of human existence and to show how both philosophers understand individual topics, what is the same and different in their opinion.