God is at the centre of an, often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this research project is to affirm that human elemental pursuit as God‘s intent to fulfill this created, intrinsic human desire in the now or, what is referred to in this doctoral thesis as, proleptic spiritual transformation (PrōST). It seems that the world, and the extent, of spiritual transformation range from an etiolated theology to experiential fullness. Considered herein is God‘s heart, in relationship, and its implication toward an image-bearing human spiritually and how the Edenic fall interrupted this intent. From this is considered God‘s active interest in recovery of his fully-expressed image in humanity especially as experienced in PrōST. To corroborate this purpose, the means and methods of God‘s revelation in unveiling his heart, truth, and intents toward creation and humanity in particular toward spiritual recovery and PrōST, is examined. Moreover, the transformative and soteriological implications of proleptic spiritual transformation (PrōST) are investigated and whether a unified theory regarding PrōST emerges. The primary aim of this work investigates whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely "worked out", This thesis investigate the provisions of God‘s economy to include a present enjoyment of the imago Dei (image of God) in transformation as inclusive of the existential life of Christ as the imago Christi, reflected and represented by humans in relation to God and creation. That is, this study demonstrates that PrōST, an experience of transformation usually reserved for heaven in eternity, is greatly available today. The central theoretical argument of this study, as set out, is that humans were created in the image of God; however, the enjoyment and expression of this imago Dei, not its essence, has been greatly blemished, marred, and damaged by a God-defying wilfulness of humanity. Despite this rebellion, God desired a full restoration of the enjoyment and expression of his image. God has not forgotten or abandoned this intent. Moreover, the imago Dei now carries something more—the God-man (imago Christi). God‘s image in Jesus now carries the existential realities of his incarnate life toward which PrōST drives. This study re-examines the conventional partitioning of the "now" and "not yet" for a new balance and paradigm in expressed PrōST toward imago Dei. / PhD (Dogmatics), North-West University, Potchefstroom Campus in co-operation with Greenwich School of Theology, United Kingdom, 2014

God is at the centre of an, often inarticulate, innate human desire and pursuit to enjoy and reflect the divine image in which every human being was created. The purpose of this research project is to affirm that human elemental pursuit as God‘s intent to fulfill this created, intrinsic human desire in the now or, what is referred to in this doctoral thesis as, proleptic spiritual transformation (PrōST). It seems that the world, and the extent, of spiritual transformation range from an etiolated theology to experiential fullness. Considered herein is God‘s heart, in relationship, and its implication toward an image-bearing human spiritually and how the Edenic fall interrupted this intent. From this is considered God‘s active interest in recovery of his fully-expressed image in humanity especially as experienced in PrōST. To corroborate this purpose, the means and methods of God‘s revelation in unveiling his heart, truth, and intents toward creation and humanity in particular toward spiritual recovery and PrōST, is examined. Moreover, the transformative and soteriological implications of proleptic spiritual transformation (PrōST) are investigated and whether a unified theory regarding PrōST emerges. The primary aim of this work investigates whether individuals must wait for the afterlife to have purification and spiritual transformation fully or largely "worked out", This thesis investigate the provisions of God‘s economy to include a present enjoyment of the imago Dei (image of God) in transformation as inclusive of the existential life of Christ as the imago Christi, reflected and represented by humans in relation to God and creation. That is, this study demonstrates that PrōST, an experience of transformation usually reserved for heaven in eternity, is greatly available today. The central theoretical argument of this study, as set out, is that humans were created in the image of God; however, the enjoyment and expression of this imago Dei, not its essence, has been greatly blemished, marred, and damaged by a God-defying wilfulness of humanity. Despite this rebellion, God desired a full restoration of the enjoyment and expression of his image. God has not forgotten or abandoned this intent. Moreover, the imago Dei now carries something more—the God-man (imago Christi). God‘s image in Jesus now carries the existential realities of his incarnate life toward which PrōST drives. This study re-examines the conventional partitioning of the "now" and "not yet" for a new balance and paradigm in expressed PrōST toward imago Dei. / PhD (Dogmatics), North-West University, Potchefstroom Campus in co-operation with Greenwich School of Theology, United Kingdom, 2014

中山先生思想的歷史哲學是民生史觀，馬克思主義的歷史哲學是唯物史觀，兩者各有其不同的哲學基礎和理論體系，是本質截然不同的思想學說，不宜相混。以馬克思主義立場、觀點和方法研究中山先生思想，其結果將悖離中山先生思想的原貌。將中山先生思想和馬克思主義進行學術上的比較研究，自有其研究價值。但若要正確認識、瞭解中山先生思想，最恰當的方式是根據中山先生思想自身的觀點、體系去進行研究。以馬克思主義的立場、觀點和方法，去從事解釋中山先生思想的作法，那是強將馬克思主義的靈魂注入中山先生思想的軀殼，會造成扞格不入的後果。一些較少遭受馬克思主義束縛的學者的詮釋見解，自然較能反映中山先生思想的本來面貌。 本論文撰寫的主旨，是要探討在馬克思主義意識形態支配下的中國大學界對中山先生思想所作詮釋與評價的諸般情況。 本文共為八章二十五節，全文約四十萬字，各章節重點如下： 第一章：緒論。分為三節，旨在分別闡明本論文的研究動機與研究目的、研究途徑與研究方法，以及資料處理與名詞界定。 第二章：大陸學界詮釋與評價中山先生思想的演變歷程。分為四節，其中包括中共建黨後至建立政權前、中共建立政權後至文革前、文革時期以及文革結束後的改革開放等四個時期，主要在探討中共黨人和大陸學者在這些不同時期詮釋與評價中山先生思想的嬗遞、變遷過程。 第三章：大陸學界詮釋與評價中山先生思想的理架構。分為三節，其中分別對大陸學界據以詮釋、評價中山先生思想的指導架構：馬克思歷史唯物主義，列寧、毛澤東評價中山先生思想的論點，作一觀察與分析。 第四章：大陸學界研究中山先生思想的全局性觀點研析。分為三節，分別就大陸學界如何如「資產階級革命思想」、「三大政策」、「新舊三民主義」等思維模式、制式名辭，以關涉全局式的脈絡融入整個對中山先生思想的詮釋、評價系統，進行研析。 第五章：大陸學界對中山先生民族思想的詮釋與評價。分為三節，主要在探討大陸學界對中山先生的反帝思想與政策、中山先生反滿與大漢族主義間的關係，以及大陸學界對中山先生恢復中國傳統文化和固有道德等思想主張所作的詮釋與評價。 第六章：大陸學界對中山先生權思想的詮釋與評價。分為三節。旨在探討大陸學界對中山先生的革命三程序、權能區分，以及五權憲法等思想主張所作的詮釋與評價。 第七章：大陸學界對中山先生民族思想的詮釋與評價。分為三節，主要在探討大陸學界對中山先生有關資本問題、土地問題，以及發展實業和利用外資等思想主張所作的詮釋與評價。 第八章：結論。分為三節，綜合各章所論，對大陸學界詮釋與評價中山先生思想的全過程作一整體性回顧與提出檢討，並提出對大陸學界詮釋與評價中山先生思想的未來展望和建議，最後一節則在敘明中國統一問題的解決與中山先生建國理念間的重要關聯。

A dissertação se propõe a uma tentativa de testemunhar a experiência de leitura de duas obras da escritora brasileira Hilda Hilst, em particular dois livros: “Tu não te moves de ti” (1980) e “A Obscena Senhora D” (1982). A partir de um lançamento utópico como método de pesquisa e sua categoria do ainda não, utilizamos a Psicanálise, a Arte Contemporânea e a Crítica literária como uma defesa do pensamento móvel e aberto ao devir, acolhendo a medida de indeterminação que permeia toda criação. Com elas problematizamos a noção de escritura, de leitura e de gesto escritural como acontecimento em processo, participando da própria construção da pesquisa. O método se caracterizou por instaurar o próprio objeto de pesquisa na medida mesma do pesquisar. Tivemos como norte da dissertação a busca por unir a forma e o conteúdo apostando na arte como o exercício experimental da liberdade. Encontramos na repetição de começos, na forma dispersiva, nas páginas soltas, somado à produção do vídeo e das fotografias como resultantes da pesquisa poética que nos propomos. Por fim, a pesquisa e a escritura produziram encontros com a queda e o abismo, experimentando um pensamento que possui a arte de cair, com o humor, com o testemunho e com a morte, encontrando nos movimentos de dispersão e de suspensão os caminhos percorridos pela palavra escrita, na dupla via de escritura e leitura a que ela convoca. / The dissertation is an attempt to witness the reading experience of two works by the brazilian writer Hilda Hilst, mainly two books: “Tu não te moves de ti” (1980) and “A Obscena Senhora D” (1982). Having (an) utopian launching as research method and its “not yet” category, we used Psychoanalysis, Contemporary Art and Literary Criticism as a defense of mobile and opened thought, accepting the measure of indeterminacy that pervades all creation. With them we discussed the notion of writing, reading and writing gesture as an event in process, participating in the actual construction of the research. The method is characterized by introducing the proper object of study in (….) The dissertation guidance was the search for the union of form and content, focusing on art as an experimental exercise of freedom. We find in the repetition of beginnings, in dispersible form, in loose pages, added to the video and photographs production as resultants of the poetic research that we propose. Finally, the research and writing produced meetings with the fall and the abyss, experiencing a thought that has the art of falling, with the humor, the testimony and death, discovering the paths followed by the written word in dispersion and suspension movements, in the double paths that writing and reading evoke.

A dissertação se propõe a uma tentativa de testemunhar a experiência de leitura de duas obras da escritora brasileira Hilda Hilst, em particular dois livros: “Tu não te moves de ti” (1980) e “A Obscena Senhora D” (1982). A partir de um lançamento utópico como método de pesquisa e sua categoria do ainda não, utilizamos a Psicanálise, a Arte Contemporânea e a Crítica literária como uma defesa do pensamento móvel e aberto ao devir, acolhendo a medida de indeterminação que permeia toda criação. Com elas problematizamos a noção de escritura, de leitura e de gesto escritural como acontecimento em processo, participando da própria construção da pesquisa. O método se caracterizou por instaurar o próprio objeto de pesquisa na medida mesma do pesquisar. Tivemos como norte da dissertação a busca por unir a forma e o conteúdo apostando na arte como o exercício experimental da liberdade. Encontramos na repetição de começos, na forma dispersiva, nas páginas soltas, somado à produção do vídeo e das fotografias como resultantes da pesquisa poética que nos propomos. Por fim, a pesquisa e a escritura produziram encontros com a queda e o abismo, experimentando um pensamento que possui a arte de cair, com o humor, com o testemunho e com a morte, encontrando nos movimentos de dispersão e de suspensão os caminhos percorridos pela palavra escrita, na dupla via de escritura e leitura a que ela convoca. / The dissertation is an attempt to witness the reading experience of two works by the brazilian writer Hilda Hilst, mainly two books: “Tu não te moves de ti” (1980) and “A Obscena Senhora D” (1982). Having (an) utopian launching as research method and its “not yet” category, we used Psychoanalysis, Contemporary Art and Literary Criticism as a defense of mobile and opened thought, accepting the measure of indeterminacy that pervades all creation. With them we discussed the notion of writing, reading and writing gesture as an event in process, participating in the actual construction of the research. The method is characterized by introducing the proper object of study in (….) The dissertation guidance was the search for the union of form and content, focusing on art as an experimental exercise of freedom. We find in the repetition of beginnings, in dispersible form, in loose pages, added to the video and photographs production as resultants of the poetic research that we propose. Finally, the research and writing produced meetings with the fall and the abyss, experiencing a thought that has the art of falling, with the humor, the testimony and death, discovering the paths followed by the written word in dispersion and suspension movements, in the double paths that writing and reading evoke.

A dissertação se propõe a uma tentativa de testemunhar a experiência de leitura de duas obras da escritora brasileira Hilda Hilst, em particular dois livros: “Tu não te moves de ti” (1980) e “A Obscena Senhora D” (1982). A partir de um lançamento utópico como método de pesquisa e sua categoria do ainda não, utilizamos a Psicanálise, a Arte Contemporânea e a Crítica literária como uma defesa do pensamento móvel e aberto ao devir, acolhendo a medida de indeterminação que permeia toda criação. Com elas problematizamos a noção de escritura, de leitura e de gesto escritural como acontecimento em processo, participando da própria construção da pesquisa. O método se caracterizou por instaurar o próprio objeto de pesquisa na medida mesma do pesquisar. Tivemos como norte da dissertação a busca por unir a forma e o conteúdo apostando na arte como o exercício experimental da liberdade. Encontramos na repetição de começos, na forma dispersiva, nas páginas soltas, somado à produção do vídeo e das fotografias como resultantes da pesquisa poética que nos propomos. Por fim, a pesquisa e a escritura produziram encontros com a queda e o abismo, experimentando um pensamento que possui a arte de cair, com o humor, com o testemunho e com a morte, encontrando nos movimentos de dispersão e de suspensão os caminhos percorridos pela palavra escrita, na dupla via de escritura e leitura a que ela convoca. / The dissertation is an attempt to witness the reading experience of two works by the brazilian writer Hilda Hilst, mainly two books: “Tu não te moves de ti” (1980) and “A Obscena Senhora D” (1982). Having (an) utopian launching as research method and its “not yet” category, we used Psychoanalysis, Contemporary Art and Literary Criticism as a defense of mobile and opened thought, accepting the measure of indeterminacy that pervades all creation. With them we discussed the notion of writing, reading and writing gesture as an event in process, participating in the actual construction of the research. The method is characterized by introducing the proper object of study in (….) The dissertation guidance was the search for the union of form and content, focusing on art as an experimental exercise of freedom. We find in the repetition of beginnings, in dispersible form, in loose pages, added to the video and photographs production as resultants of the poetic research that we propose. Finally, the research and writing produced meetings with the fall and the abyss, experiencing a thought that has the art of falling, with the humor, the testimony and death, discovering the paths followed by the written word in dispersion and suspension movements, in the double paths that writing and reading evoke.

Le discret et le continu sont explicitement présents dans les programmes scolaires officiels, depuis 2001, sans qu’ils ne fassent l’objet de définitions ni de théorèmes. Où se logent-ils ? Sont-ils source de difficultés pour les élèves ? Comment décrire, d’un point de vue didactique, ce type de notion ? Nos analyses s’inscrivent dans le cadrage de la théorie de l’activité adaptée à la didactique des mathématiques ; pour apprécier la réalité de l’enseignement et compte tenu du côté diffus du discret et du continu dans les mathématiques à enseigner, nous avons été amenée à analyser un spectre large de données, à l’aide d’outils provenant principalement de ce cadre théorique, et d’une méthodologie guidée par la multiplicité des aspects du discret et du continu mis en lumière par une analyse épistémo-mathématique préliminaire. Nous prenons pour support de cette étude l’enseignement de l’analyse et des probabilités au lycée général. Les documents officiels, manuels, épreuves d’examens nationaux, copies et entretiens d’élèves nous permettent de dessiner le relief des notions abordées dans ces deux thèmes ; les questionnaires, capsules vidéo sur internet et une séance en classe nous donnent un aperçu des conceptions et des pratiques de futurs enseignants ainsi que d’enseignants en exercice. Ces analyses permettent de révéler deux « mondes » qui se côtoient, voire s’interpénètrent par l’intermédiaire de notions, de vocabulaire, de techniques plus ou moins analogues, qui présentent aussi des ruptures importantes, sources de difficultés pour les élèves, qui mériteraient davantage d’explicitations dans les mathématiques enseignées. Elles soulignent aussi un changement de paradigme en cours dans l’enseignement des mathématiques, qui fait aujourd’hui une plus grande place à la modélisation et par conséquent aux jeux entre discret et continu. / The notions of discrete and continuous have been explicitly present in French secondary school curricula since 2001, while being neither defined nor the subject matter of theorems. Therefore, where can they be found ? Do students have difficulties regarding these notions? How could we describe them from a didactic perspective? This work comes within the framework of the activity theory as it has been adapted to mathematics education ; the notions of discrete and continuous are spread throughout the mathematics to be taught, leading us to analyze a large range of data, with tools that this theoretical framework provides. The methodology stems from the multiple aspects of discrete and continuous as highlighted in a preliminary epistemo-mathematic analysis. This study is based on the teaching of Calculus and Probability in French secondary school. Official documents, textbooks, national exams, student papers and interviews, enable us to describe the “relief” of the notions pertaining to both themes ; in addition, questionnaires, internet videos, a classroom session provide us with a general idea of teachers’ conceptions and practice. These analyses reveal two “worlds” which come close, sometimes interfering through more or less similar notions, vocabulary and techniques, other times with important ruptures ; those interferences are source of some students’ difficulties and could be more explicit in the teaching process. Furthermore, they underline a current change in the French mathematics education paradigm, in which modeling takes a greater part and consequently gives more room for interplay between discrete and continuous

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壹、研究目的：本文研究目的即希望以政治文化研究途徑來探討中華民國台灣地區在 以發展為導向的權威主義體系中，如何穩定走向政治民主化及多元化。 貳、研究方法：本文研究方法以文獻探討與實證分析兩者並重。 參、研究內容：本文內容計分六個部分，茲摘要如下： 一、緒論：說明研究動機、研究架構及限制，同時對政治文化與政治發展概念予以運 作界定。 二、第壹章：政治文化與政治發展理論：（一）政治文化理論著重PYE ALMOND ROSE- NBAUM 等人對政治文化內容、類型及危機之闡述。（二）政治發展理論，係闡明各發 展階段的政治發展理論。 三、第貳章：台灣地區政治文化之發展：（一）依ALMOND之研究過去中國之政治文化 為臣屬的政治文化。（二）從學者的實證分析可得知當前政治文化取向為參與的政治 文化。 四、第參章：政治文化對政治結構展之影響：說明在參與的政治文化影響下，（一） 政黨競爭結構從一黨優勢走向多黨競爭。（二）內閣精英結構從以軍事及黨務精英為 重心，轉變到以技術及民選精英為重心。（三）國會結構從以資深代表為主，轉變成 以增額代表為主。 五、第肆章：政治文化對政治能力發展之影響：（一）針對政黨競爭結構之發展，為 適應參與的政治文化，體系能力上必須以解除戒嚴、開放政黨競爭來回應政治參與的 爆漲。（二）針對內閣精英結構之發展，為適應參與的政治文化，政治系統在將輸入 轉換為輸出的能力發展上，只有更多的技術及民選精英加入才能符合民意需求。（三 ）針對國會結構之發展，為適應參與的政治文化，必須研擬國會充實方案等政策，謀 求國會制度化以切合民意。 六、結論：包括（一）研究發現。（二）對 孫中山先生國家發展學說的省思。 肆、研究結果：在參與的政治文化影響下，台灣地區的政治發展已走向更民主化及多 元化。

Made available in DSpace on 2016-04-27T17:27:12Z (GMT). No. of bitstreams: 1 Francisco Antonio Marques Viana.pdf: 1904124 bytes, checksum: df2ab414fc9475e111c70c9231b2245e (MD5) Previous issue date: 2015-09-29 / Ernst Bloch‟s thought is quite broad, and it is usually analyzed in its messianic, utopian, mystical, features; or yet, due to its possible repercussion in Latin America and its hopeful point of view. This Dissertation investigates Bloch‟s philosophy as a source for the renovation of Marxism, in two moments which are interconnected to one sole idea: the Socialist revolution, enlightened by the liberation of man from Capitalism, and the building of a better life. The first moment is to be found in concrete utopia: an equalitarian, humanistic society, without the ill-consciousness of the division of classes and the egotism of profit, having man and his integration with nature as its subject. The second moment, consequence of the first, has its nucleus in the not-yet-conscious concept and it increases in density in man after he has (been) awakened with the transformation of society. Dialectically, the road to concrete utopia is to be found in the conjugation of the cold current of Marxism - the lucidity regarding reality -, with its warm current - revolutionary enthusiasm. There is, however, a starting point for Utopian philosophy, which is the Materialist Dialectics of historical man, the incompleteness of his trajectory, and the exit from obscurity wherein he lives, in search of himself, in the luminosity of the interlacing of theory and praxis. In such process, mediated by the anticipating will, one finds the need to review the ways of philosophy and psychoanalysis. Reviewing means thinking and overcoming difficulties so as to make Socialism the political regime mass-society chooses so that, faced with the imperatives of reality, man does not give up acting and dreaming, he does not, especially, relinquish the values of equality, friendship, and happiness on Earth. With its beginning in Aristotle and in the Aristotelism of the Left, in the Gothic thought of the Middle Ages, and in the philosophy of Renaissance, Bloch‟s hope concentrates in the awakening of rebellious man and in the building upon order starting from liberty, in the convergence of the superstructure with the structure, thus making it possible for one to live true history, so that the estrangement‟ of life does not become permanent repetition. If this happens, if philosophy and psychoanalysis acquire new knowledge, including the rediscovery of fore-knowledge [of the future] in Classical Philosophy, concrete utopia and the not-yet-conscious have the chance to overcome the capitalist illusion, thus generating horizons of hope for the construction of that which man has never experienced, a society wherein he is, at once, subject and object of its construction. What distinguishes Bloch from "Orthodox Marxism" is the open philosophical system, without ideologism, far from the delusive fetish of merchandise, next to the man who transforms and awakens to a better life. He dreams awake with a philosophy of a classless society in opposition to the philosophy of a class society / O pensamento de Ernst Bloch é complexo, sua obra é extensa e, em geral, tem sido analisado pelas suas feições messiânicas, utópicas, místicas ou ainda pela sua possível repercussão na América Latina e pelo ângulo da esperança. Esta tese, investiga a filosofia blochiana como fonte de renovação e extensão do marxismo, em dois momentos interligados a uma mesma ideia: a revolução socialista, iluminada pela libertação do homem do modo de produção capitalista e a construção da vida melhor. O primeiro momento encontra-se na utopia concreta: uma sociedade igualitária, humanística, sem a má consciência da divisão de classes e o egoísmo da expropriação da mais-valia, tendo como sujeito o homem e a sua integração com a natureza. O segundo momento, consequência do primeiro, tem o seu núcleo no conceito do ainda-não-consciente e se adensa no homem a partir do sonho acordado com a transformação da sociedade. Dialeticamente, o caminho para a utopia concreta encontra-se na conjugação da corrente fria do marxismo, a lucidez em realçar a realidade quanto à submissão ao capital, com a corrente quente , o entusiasmo revolucionário com o ainda-não-consciente. Há, contudo, um ponto de partida para a filosofia utópica que é o sonhar acordado com a saída da obscuridade em que vive o homem, na procura de encontrar a si mesmo, na luminosidade do entrelaçamento da teoria e da prática. Nesse processo dialético-materialista, mediado pela vontade antecipadora, encontra-se a necessidade de rever os caminhos da filosofia e da psicanálise. Rever significa pensar e transpor as dificuldades para transformar o socialismo no regime de escolha da sociedade de massas e que, diante dos imperativos do cotidiano, o homem não deixe de agir e sonhar, jamais abdique, principalmente, dos valores da igualdade, da fraternidade e da felicidade na Terra. Com seu início em Aristóteles e no chamado aristotelismo de esquerda, no pensamento gótico do medievo e na filosofia do Renascimento, a esperança em Bloch concentra-se no acordar do homem rebelde e na construção da ordem fundada na liberdade, na convergência da superestrutura com a estrutura e que, dessa forma, passe-se a viver a verdadeira história, sem que o estranhamento da vida se torne repetição permanente. Se assim ocorrer, a filosofia e a psicanálise irão adquirir novos saberes, inclusive redescobrindo ensinamentos antecipatórios do futuro na filosofia anterior a Marx. A utopia concreta e o ainda-não-consciente, nesse ambiente, terão possibilidades de superar a ilusão dos valores do capitalismo, criando horizontes de esperança para a construção daquilo que o homem jamais viveu, a sociedade em que ele será, a um só tempo, sujeito e objeto da construção. O que distingue Bloch do marxismo ortodoxo é o sistema filosófico aberto, de elucidação da essência humana, sem ideologismo, de mediação com a realidade, sem vínculos com o jogo ilusório do fetiche das mercadorias, identificado com o homem que transforma as relações entre os homens e com a natureza, despertando para uma vida melhor. Bloch sonha acordado com a filosofia da sociedade sem classes em oposição à filosofia da sociedade de classes