Relevant bibliographies by topics / Immortality / Dissertations / Theses
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Dissertations / Theses on the topic 'Immortality'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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1

Bonzo, J. Matthew. "Death, identity, and immortality." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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2

Walters, Geoffrey. "Resurrection immortality and bereavement." Thesis, University of Exeter, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357909.

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3

Revering, Alan J. "Process theology and human immortality." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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4

Avramenko, Richard G. "Nietzsche and the politics of immortality." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/mq26899.pdf.

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5

Avramenko, Richard G. (Richard Gordon) 1970 Carleton University Dissertation Political Science. "Nietzsche and the politics of immortality." Ottawa.:, 1997.

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6

Hanna, David. "Death and immortality within the unificationist tradition." Thesis, University of Wales Trinity Saint David, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683245.

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7

D, Huivan. "THE PROBLEM OF LIFE, DEATH AND IMMORTALITY." Thesis, Національний авіаційний університет, 2017. http://er.nau.edu.ua/handle/NAU/28075.

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8

Bobro, Marc Elliott. "G.W. Leibniz : personhood, moral agency, and meaningful immortality /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/5695.

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9

Landry, Desiree. "Ovid's Tristia: Rethinking Memory and Immortality in Exile." Thesis, University of Oregon, 2015. http://hdl.handle.net/1794/19349.

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In my research, I take up the questions of Ovid’s relationship to his poetry and the rethinking of exilic motifs and poetic motifs through the lens of exile. Throughout the Tristia, in particular, Ovid illustrates a complex series of questions on why he writes in exile. He writes, “What have I to do with you, little books, my unlucky obsession, I, wretched, who was destroyed by my talent?” Ovid provides two direct answers to his own question: first, writing brings him comfort in exile, and second, it keeps his name alive in Rome. I explore how Ovid adapts the motif of poetic immortality to the exilic motif of exile as death and employs the act of writing as a resistance to Augustus.
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Kalnow, Cara. "Why death can be bad and immortality is worse /." St Andrews, 2009. http://hdl.handle.net/10023/724.

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11

Ní, Chonaill Siobhán Maire. "Constructs of immortality in the work of William Godwin." Thesis, University of Cambridge, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.613037.

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12

Moucarbel, Roula. "Dracula et le fantastique chez Bram Stoker." Thesis, Cergy-Pontoise, 2011. http://www.theses.fr/2011CERG0490.

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Cette thèse est consacrée à l'étude d'un chef-d'uvre de la littérature fantastique : Dracula, roman que Bram Stoker avait écrit à la fin du XIXème siècle et qui n'a jamais cessé de faire rêver les générations. Doté de pouvoirs extraordinaires, Dracula apparaît comme une énigme à déchiffrer. A travers le fantastique, nous nous proposons de découvrir la véritable signification de cet être étrange et de préciser la place et le rôle de l'archétype initiatique dans le roman. Dans une première partie notre objectif est d'étudier l'émergence du phénomène fantastique et du personnage du vampire, en suivant sa naissance dans la littérature, et en retrouvant ses origines dans la mythologie et l'histoire. La deuxième partie est consacrée au fantastique dans Dracula. Elle met en lumière l'espace, les personnages, l'image et les pouvoirs surnaturels du vampire. Dans la troisième et dernière partie, il s'agit d'analyser l'approche psychanalytique du fantastique dans le roman en mettant en valeur l'image érotique, le problème du mal et les différents conflits psychanalytiques présents dans Dracula
This thesis is devoted to the study of the master piece from the Fantastic literature: Dracula, a novel that Bram Stoker wrote around the end of the XIXth century and that has relentlessly inspired mankind one generation after the other. Gifted with extraordinary powers, Dracula emerged as an enigma that required deciphering. Across the Fantastic, we attempt to discover the real implications of this mysterious being and to point out the position and role of the initiating archetype in the novel. The aim of the first part of the thesis is to study the emergence of the Fantastic phenomenon and of the vampire character through following its birth trail across the literature and tracking its origins in mythology and history. The second part deals with the Fantastic aspect of the novel. It highlights the setting, the characters in addition to portraying the image and the supernatural powers of the vampire. The third and last part deals with the analysis of the psychoanalytical approach of the Fantastic within the novel through appreciating the erotic image, the problem of evil and the different psychoanalytical conflicts present within Dracula
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Bradshaw, Michael Thomas. "Resurrection and immortality in the works of Thomas Lovell Beddoes." Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319135.

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14

Polk, Thomas H. "The rupture of symbolic immortality Don DeLillo and 9/11 /." View electronic thesis (PDF), 2009. http://dl.uncw.edu/etd/2009-1/polkt/thomaspolk.pdf.

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15

Hooper, Anthony. "The Memory of Virtue: Immortality and Kleos in Plato’s Symposium." Thesis, The University of Sydney, 2015. http://hdl.handle.net/2123/13640.

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This thesis concerns the presentation of immortality in Plato’s Symposium, a presentation that is unique in Plato’s corpus. Unlike the discussion of immortality in other dialogues, which detail ‘psychic models’ of post-mortem fate (i.e., regarding the soul), the Symposium offers for our consideration what I call a ‘kleos model’ of post-mortem fate, which concerns the immortality that is won through remembrance. The central claim of this presentation is Diotima’s suggestion that people gain immortality through preserving “the memory of their virtue” (208d5-6) long after their death, with a particular emphasis on logoi as a medium for preservation. In this thesis I argue that the presentation of immortality in the Symposium is significantly more complex than has hitherto been recognised. My main contributions here are twofold: First, I establish that the presentation of immortality in the Symposium draws on and extends an already established tradition of post-mortem fate, and that the dialogue cannot be understood properly without an awareness of this tradition. And second, I argue that immortality of the kind detailed above is not an issue that is raised only in Socrates’ speech (as most scholars suggest), but rather that it is a theme that infuses the dialogue as a whole. In the first part of the thesis I trace the history of the ‘kleos tradition’ of post-mortem fate from its origins in Homer (Chapter 1), through the philosophical tradition, with a particular emphasis on Heraclitus (Chapter 2). In Chapter 1 I argue that Homeric man has a Janus-faced attitude towards kleos, as by winning kleos he is able to extend his existence in the world, though only as an object of memory, but in doing so he must sacrifice that which is otherwise most valuable to him, his life. In Chapter 2 I discuss Heraclitus’ critique of the Homeric understanding of kleos in F.29, and argue that at the core of this critique is the idea that Homer payed insufficient attention to the realities of flux. F.29 draws into question the possibility of any meaningful preservation of kleos over time. In the second part I discuss the presentation of immortality in the Symposium. I begin with an analysis of Phaedrus’ discussion of immortality, which, I suggest, through its confusion of eschatological traditions, serves as an introduction to Diotima’s account of immortality through memory. I then consider Diotima’s account itself, and detail her treatment of the key concepts of memory, virtue, and logoi. I argue that this account is in many ways highly idealised, as it details how a person can achieve the preservation of the memory of their virtue as if the process was unproblematic. I then widen the discussion to consider various elements of the dialogue that extend Diotima’s account concerning the preservation of memory in various ways. Here I consider two issues concerning, first the reception of logoi, and second, the transmission of logoi, and the problems these present for their lover in their enterprise of winning immortality. I focus on these issues particularly because, I argue, underlying each is a commitment to the flux of logoi that reflects Heraclitus’ own critique of the kleos tradition. In the third part of the thesis I then consider the presentation of immortality in the Symposium on a compositional level, as a logos created by Plato. Here I consider two matters. First, I argue that the Symposium’s account of immortality is self-referential, in that the dialogue is a logos that preserves the memory of virtue, not only of Socrates, but also of Plato. And second, I consider the place of the account of immortality within Socrates’ wider corpus. I reject the idea that Plato is doctrinally committed to the model of immortality that he presents in the Symposium, suggesting instead that Plato appeals to the kleos tradition as a protreptic device to win his readers’ commitment to the philosophical life.
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16

Simons, Melinda. "The Once and Future Friend: Tennyson's Exploration of Human Immortality." W&M ScholarWorks, 1996. https://scholarworks.wm.edu/etd/1539626053.

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17

Erickson, Susan N. "Boshanlu mountain censers mountains and immortality in the Western Han period /." online access from Digital Dissertation Consortium access full-text, 1989. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?9008269.

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18

Bestilny, Leslie James. "Regulation of telomere length and telomerase activity during aging and immortality." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape8/PQDD_0014/NQ38456.pdf.

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19

Clarke, James F. "Education, immortality, and defenders of legacy in William Kennedy's Albany cycle /." Available to subscribers only, 2006. http://proquest.umi.com/pqdweb?did=1136093291&sid=10&Fmt=2&clientId=1509&RQT=309&VName=PQD.

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20

Routley, Claire Jane. "Leaving a charitable legacy : social influence, the self and symbolic immortality." Thesis, University of the West of England, Bristol, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.557147.

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Legacies provide a vital income stream to many charities, contributing £2 billion of charitable income to UK charities each year (Dobbs et al 2010). There is significant potential to increase this figure. Legacy Foresight (2007) estimate that, by 2050, the UK legacy market will be worth £5.2 billion a year, due largely to the demise of the babyboomer generation. Similarly, remarkably few individuals give at death, with only 8 per cent of people giving when they die, as opposed to the 80 per cent who give in life (Sargeant and Radcliffe 2007). Even a comparatively small increase in the percentage of those who give could provide valuable future income to non- profits: an increase from 8 to 12 per cent of decedents giving could provide an extra billion of charitable income a year (Dobbs et al 2010). However, despite the current importance of legacy income to charities and its future potential, legacy giving remains under-researched within the giving literature. There are, however, intriguing leads from the sociology, psychology and economics literatures around late-life planning and the process of identity maintenance and development in older age. This study uses a constructivist grounded theory approach to investigate two of these leads, the concepts of remembrance and generativity. The central question of this study is to investigate the concepts of remembrance and generativity to examine where leaving a charitable legacy fits within an individual's broader self concept and life narrative - their past, their present and their anticipated legacy (in its broadest sense). The data was acquired through depth interviews with people who had pledged a legacy to UK charity, Help the Aged. Three key influencers on legacy giving emerge from the interview data: social influence, the self and symbolic immortality. The research demonstrates the importance of external social influences, both on the will making process, and indeed, on the development of the individual throughout their life course. It also shows the importance of intrinsic motivators such as individual values and personal experiences which forge links with causes and charities throughout the life course. Finally, and perhaps most significantly, the research indicates how a charitable legacy can enable the giver to create a sense of symbolic immortality by making a difference to the world they leave behind. These three key themes, alongside other results from the research process, are drawn together to create a model of the legacy giving decision. The study concludes with suggestions for practitioners and for future research.
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21

Nguyen, Khanh Huu. "The immortality of the soul: a relevant doctrine for contemporary Christianity?" Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108874.

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Thesis advisor: Felix J. Palazzi von Buren
Thesis advisor: Brian Dunkle
Thesis (STL) — Boston College, 2020
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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22

Eisenfeld, Hanne Ellen. "Only Mostly Dead: Immortality and Related States in Pindar's Victory Odes." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1402919442.

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23

Meister, Felix Johannes. "Momentary immortality : Greek praise poetry and the rhetoric of the extraordinary." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:2a2e9801-b29e-485f-bb1d-2eda190de8e1.

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This thesis takes as its starting point current views on the relationship between man and god in Archaic and Classical Greek literature, according to which mortality and immortality are primarily temporal concepts and, therefore, mutually exclusive. This thesis aims to show that this mutual exclusivity between mortality and immortality is emphasised only in certain poetic genres, while others, namely those centred on extraordinary achievements or exceptional moments in the life of a mortal, can reduce the temporal notion of immortality and emphasise instead the happiness, success, and undisturbed existence that characterise divine life. Here, the paradox of momentary immortality emerges as something attainable to mortals in the poetic representation of certain occasions. The chapters of this thesis pursue such notions of momentary immortality in the wedding ceremony, as presented through wedding songs, in celebrations for athletic victory, as presented through the epinician, and at certain stages of the tragic plot. In the chapter on the wedding song, the discussion focuses on explicit comparisons between the beauty of bride and bridegroom and that of heroes or gods, and between their happiness and divine bliss. The chapter on the epinician analyses the parallelism between the achievement of victory and the exploits of mythical heroes, and argues for a parallelism between the victory celebration and immortalisation. Finally, the chapter on tragedy examines how characters are perceived as godlike because of their beauty, success, or power, and discusses how these perceptions are exploited by the tragedians for certain effects. By examining features of a rhetoric of praise, this thesis is not concerned with the beliefs or expectations of the author, the recipient of praise, or the surrounding milieu. It rather intends to elucidate how moments conceived of as extraordinary are communicated in poetry.
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24

McLeod, Ronald R. "The Great Proletarian Cultural Revolution: Mao Zedong's Quest for Revolutionary Immortality." W&M ScholarWorks, 1990. https://scholarworks.wm.edu/etd/1539625610.

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25

Liu, Xun. "In search of immortality Daoist inner alchemy in early twentieth century China /." online access from Digital dissertation consortium, 2001. http://libweb.cityu.edu.hk/cgi-bin/er/db/ddcdiss.pl?3054773.

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26

Umekawa, Sumiyo. "Sex and immortality : a study of Chinese sexual activities for better-being." Thesis, SOAS, University of London, 2004. http://eprints.soas.ac.uk/29275/.

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My thesis sets out to figure out the whole outline of Chinese sexual art, fangzhongshu (the art of the bedchamber). Although studies on this subject have drawn academic attention especially since the reappearance of the earliest extent of the genre in 1973, the clarification of Chinese sexual techniques seems obscure to me. It is my contention that clearer understanding of what is fangzhongshu will contribute towards a greater appreciation of ideas, theories and intellectual backgrounds in Chinese sexual techniques as well as of their practical methods. The thesis is divided into four main chapters. I begin with a diachronic review of account of the sexual art, with investigations into several individual viewpoints for and against it. In the second chapter, I will survey intellectual backgrounds of phenomena surrounding the sexual art, so as to establish a tentative explanation of the art. The third chapter focuses on practical aspects of sexual techniques by categorising them in accordance with the purposes that each method attempts to achieve. The fourth and the final chapter will be devoted to investigate sexual arts in relationship with the images of xian (Immortals) and religious operation. The results of this analysis would indicate that fangzhongshu was a collection of sexual techniques containing three different dimensions; they were methods to actualise general hope for better-being, techniques not for male but for female pleasure and numinous practices for communication with the world beyond.
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Rapakoulia, Klio. "Unlocking your digital legacy : A perspective on immortality through our digital traces." Thesis, Umeå universitet, Designhögskolan vid Umeå universitet, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-161325.

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Every day, we use technology. Online interactions leave traces and traces serves as portals into different aspects of our personalities, or how we want to be perceived by others. We are encouraged to record and express everything, from our most important moments to the least. However, the digital tools we use privilege only the moment, not the long term. They also tend to make everything feel equally important, thus giving us no incentive to go through our digital traces and decide what has lasting meaning and should be preserved and what we would like to be forgotten.The fabric of our lives is intertwined with our digital traces. What happens to them after the end of our lives? Just as our physical things live on past us, sometimes becoming a part of the lives of our family and friends this will surely be true for our data.How might we curate our digital legacy?
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Henderson, A. E. "The search for salvation : from 'poesia central' to 'poesia integral' in Jorge Guillen's Aire nuestro (1968)." Thesis, University of Manchester, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376294.

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29

West, Hope J. "The hermeneutics of conditionalists and traditionalists concerning the doctrine of final punishment." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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30

Ryan, Jennifer Joan. "Introducing Mr Perky : subverting the fantasy trope of immortality in contemporary speculative fiction." Thesis, Queensland University of Technology, 2009. https://eprints.qut.edu.au/30242/1/Jennifer_Ryan_Thesis.pdf.

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The Tide Lords series of fantasy novels set out to examine the issue of immortality. Its purpose was to look at the desirability of immortality, specifically why people actively seek it. It was meant to examine the practicality of immortality, specifically — having got there, what does one do to pass the time with eternity to fill? I also wished to examine the notion of true immortality — immortals who could not be killed. What I did not anticipate when embarking upon this series, and what did not become apparent until after the series had been sold to two major publishing houses in Australia and the US, was the strength of the immortality tropes. This series was intended to fly in the face of these tropes, but confronted with the reality of such a work, the Australian publishers baulked at the ideas presented, requesting the series be re-written with the tropes taken into consideration. They wanted immortals who could die, mortals who wanted to be immortal. And a hero with a sense of humour. This exegesis aims to explore where these tropes originated. It will also discuss the ways I negotiated a way around the tropes, and was eventually able to please the publishers by appearing to adhere to the tropes, while still staying true to the story I wanted to tell. As such, this discussion is, in part, an analysis of how an author negotiates the tensions around writing within a genre while trying to innovate within it.
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31

Ryan, Jennifer Joan. "Introducing Mr Perky : subverting the fantasy trope of immortality in contemporary speculative fiction." Queensland University of Technology, 2009. http://eprints.qut.edu.au/30242/.

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The Tide Lords series of fantasy novels set out to examine the issue of immortality. Its purpose was to look at the desirability of immortality, specifically why people actively seek it. It was meant to examine the practicality of immortality, specifically — having got there, what does one do to pass the time with eternity to fill? I also wished to examine the notion of true immortality — immortals who could not be killed. What I did not anticipate when embarking upon this series, and what did not become apparent until after the series had been sold to two major publishing houses in Australia and the US, was the strength of the immortality tropes. This series was intended to fly in the face of these tropes, but confronted with the reality of such a work, the Australian publishers baulked at the ideas presented, requesting the series be re-written with the tropes taken into consideration. They wanted immortals who could die, mortals who wanted to be immortal. And a hero with a sense of humour. This exegesis aims to explore where these tropes originated. It will also discuss the ways I negotiated a way around the tropes, and was eventually able to please the publishers by appearing to adhere to the tropes, while still staying true to the story I wanted to tell. As such, this discussion is, in part, an analysis of how an author negotiates the tensions around writing within a genre while trying to innovate within it.
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32

Boret, Sebastien. "From social to ecological immortality : kinship, identity and death in Japanese tree-burial." Thesis, Oxford Brookes University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543808.

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33

Yuzefpolskaya, Sofiya. "The pulse of time : immortality and the word in the poetry of Arsenii Tarkovskii /." Thesis, Connect to this title online; UW restricted, 2005. http://hdl.handle.net/1773/7164.

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34

Wells, Matthew V. "To die and not decay : autobiography and the pursuit of immortality in early China /." view abstract or download file of text, 2006. http://proquest.umi.com/pqdweb?did=1192180371&sid=2&Fmt=2&clientId=11238&RQT=309&VName=PQD.

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Thesis (Ph. D.)--University of Oregon, 2006.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 209-218). Also available for download via the World Wide Web; free to University of Oregon users.
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Rizk, Michel. "Döden och odödligheten : En samtidskommentar till Platons Faidon." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-28243.

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The highest task of Philosophy, according to Socrates, is to teach man to die, to face death in the right way - the death in which the particular and the general are united, the death that concerns every one of us and at the same time does not concern anyone other than oneself . I agree completely with Socrates in his understanding of death - given that I have understood him correctly - and I believe that we should talk more about death and also dare to reflect upon the difficult issues that are related to it. This is not at all dangerous. But I take a very critical position in regard to his argument for immortality, the immortality of the soul, that is, the continued existence of the soul after the bodily, physical, death. Certainly, there may be a theoretical possibility that the soul somehow continues to exist after the physical death, but I do not think so. The only thing that remains of us, or rather after us, is the memory and the result of our actions in this life, that is, the result of the good or evil we have done against our fellow beings in this life. Death, in my opinion, understood as event or condition, is consequently one of the supernatural phenomena that makes us, we humans, human: a continuous inception and uncompleted wonder.
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Marsh, Michael N. "Out-of-body and near-death experiences : brain-state phenomena or glimpses of immortality?" Thesis, University of Oxford, 2006. http://ora.ox.ac.uk/objects/uuid:09faa988-2080-4187-887e-3acadebe9558.

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What certainty is there for personal survival after death? Five key authors, critically analysed in this thesis, think that OB/ND experiences offer such assurances. Most OB/ND events follow severe clinical crises profoundly embarrassing cerebral function. At the nadir of brain function, invariably resulting in unconsciousness, authors aver that the escape of soul (Sabom), mind, or free consciousness (Moody, Ring, Grey, Fenwick), in providing glimpses of heaven, offers proof of immortality. I disagree. The semantic content of early-phase ND experiences reveals dream-like bizarreness and illogicality, consistent with de-activation of critical cortical controls. Conversely, late-phase experiences, tinged with 'moral' compulsions about earthly responsibilities, herald the progressive intrusion of conscious-awareness into that subconscious mentation. These experiences, abruptly terminating as conscious-awareness erupts, are transient - as demonstrated by narrative word counts - indicating origins from reawakening, not moribund, brains. My argument is underpinned by these latter crucial observations. Pain, intruding into ND phenomenology, is another occurrence hardly consistent with an escape of mind or 'free consciousness' into the hereafter. "Tunnel" phenomenology, a rapid movement from darkness into heavenly brightness, involves a retrospective synthesis of vestibular-generated rotation/accelerations, and a progressively enlarging and engulfing light, signalling re-establishment of an effective circulation to associative visual centres. The content of ND experiences, as with dreams, involves the temporo-parietal cortex. OB experiences derive from central vestibular activity (superior and inferior parietal lobules) in dormant, recumbent patients. Allied aberrations of allocentric space create bodily reduplications and sensed invisible presences. Thus, OB do not warrant "mystical" interpretations. The spiritual overtones accorded OB/ND experiences by authors are inconsistent with classical (Judaeo-Christian) accounts of divine disclosure. The eschatology adumbrated in published texts implies immortality, and seriously fails to embrace a preferred resurrectional eschatology as professed credally. I therefore conclude that OB/ND phenomenology, rather than offering alleged glimpses of eternity, reflects living, not dead, brains re-awakening to full conscious-awareness from antecedent metabolic insults.
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37

Gertz, Sebastian Ramon Philipp. "Death and immortality in late Neoplatonism : studies on the ancient commentaries on Plato's Phaedo." Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608833.

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38

江麗芬 and Lai-fun Kong. "中國佛敎之神滅神不滅論爭." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1996. http://hub.hku.hk/bib/B29913172.

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39

Berthoud, Pierre Etienne. "Resurrection and immortality in the Psalms with special reference to the concept of life [ḥiym] : the significance of M. Dahood's hypothesis twenty years after the publication of his commentary /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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40

Fiñones, Rita Roces. "Inducing pluripotency and immortality in prostate tumor cells a stem cell model of cancer progression /." Diss., [La Jolla] : University of California, San Diego, 2009. http://wwwlib.umi.com/cr/ucsd/fullcit?p3344826.

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Thesis (Ph. D.)--University of California, San Diego, 2009.
Title from first page of PDF file (viewed June 16, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references.
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Chernikov, Dmitry A. "The Question of Subjective Immortality: A Comparison and Contrast of Process Theism with Classical Theism." [Kent, Ohio] : Kent State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=kent1236872783.

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Thesis (M.A.)--Kent State University, 2009.
Title from PDF t.p. (viewed Oct. 5, 2009 ) Advisor: David Odell-Scott. Keywords: Whitehead; Hartshorne; Thomas Aquinas; mises; process theism; immortality Includes bibliographical references (p. 67)
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42

Bejerman, Ingrid. "Framing a pose in immortality, discourse, myth, representation in the death and life of Eva Peron." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0003/MQ43834.pdf.

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43

Bejerman, Ingrid. "Framing a pose in immortality : discourse, myth, representation in the death and life of Eva Perón." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28245.

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This work consists of a combination of approaches to understanding the mythological workings of the death and life of Eva Peron. Using the Foucauldian notions of discursive regularities, the study of materialization and meaning in the 'body that matters' by Judith Butler, along with Baudrillard's definition of simulacra and simulation, this thesis traces the diverse constructions and significations of the 'names' and 'bodies' surrounding Evita's life, the treatment of her death, and the period which followed. Throughout the course of this analysis, her names and bodies are subjected to the conception of 'myth' as defined by Roland Barthes, bringing to light the entwining of factual and fictional narratives that continually supply them. Derrida's notion of differance is used to illustrate the resistance to closure in the histories/stories which emerge from her once single and singular existence and its infinity of derivations.
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44

Perry, Lucy Anne. "Imitations of immortality : semiologies of ageing and the lineaments of eternity in modern and contemporary prose." Thesis, Lancaster University, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.656332.

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This thesis is an examination of the semiologies of age in modem and contemporary prose. The chapters that follow emerge from my continuing interest in how anti-senescence medicine, gerontophobia, and the commodification of immortality in discourses of consumerism have impacted literary representations of time, organic decay, and the meaning of death. Each chapter deals in different ways with the question of how to represent mortality in the context of a culture incredulous of ageing and the laws of nature, and a populace seeking to aestheticise, medicalise, and verbalise its way out of the ageing process. Paradoxical though it is, I argue that Anglo-American culture's jejune and oneiric fantasies of immortality, rejuvenation, and perpetual youth are not located in science fiction, mythos, extropian philosophy, or trans-/posthumanist discourse, but in the literature of ageing and the very spectacle of decay. The contemporary literature of ageing offers a clear thematic preoccupation with the pathos of mortality and senility. However, at the same time, the conventional or canonical indices of decay and decline are replete with counterrealist inflections and semiotic echoes of immortality. From the prose and dramaturgy of Samuel Beckett to post-2000 Alzheimer's fiction, the literature of ageing, I argue, transforms the depreciation of old age readily into its ideality, and makes the reader cognisant of the realities in which we, as members of a culture at once ageing demographically and anti-ageing ideologically, currently operate.
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Langdon, John Douglass. "Rejecting the pale companion : mythemes of immortality in and beyond William Shakespeare's A Midsummer Night's Dream." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7149/.

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This thesis presents a simultaneous academic and creative engagement with a specific set of mythemes that relate to immortality, both within and beyond William Shakespeare's play, 'A Midsummer Night's Dream'. As specific archetypal elements, these mythemes — the forest, the lovers, the immortals, the knave, and the child — reflect the human preoccupation with immortality in various ways. As Shakespeare’s only play where immortal characters repeatedly differentiate themselves from mortals, 'Dream' provides an ideal touchstone for investigating how these mythemes characterize interactive presences that reflect immortality both within and beyond the boundaries of the play. Within the play, the mythemes function as characteristic but liminal presences, defining spaces within the play text in ways that aid and broaden 'Dream's dramatic function. The simultaneous creative and academic approaches deliberately echo the multiple perspectives and worlds within the play, leaving spaces between the two contrasting perspectives in the thesis to further reflect 'Dream's own generative spaces and further highlight the play's central ideas of regeneration and renewal. Creative segments also offer a look inside world of the play's immortal fairies, and how that world might suggest or deny human immortal potential.
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46

Cavallo, Bradley. "MATTER(S) OF IMMORTALITY: OIL PAINTINGS ON STONE AND METAL IN THE SIXTEENTH AND SEVENTEENTH CENTURIES." Diss., Temple University Libraries, 2017. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/456452.

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Art History
Ph.D.
By the second decade of the twenty-first century, the preponderance of scholarship examining oil paintings made on stone slabs or metal sheets in Western Europe during the early modern period (fifteenth–eighteenth centuries) had settled on an interpretation of these artworks as artifacts of an elite taste that sought objects for inclusion in private collections of whatever was rare, curious, exquisite, or ingenious. In a cabinet of curiosities, naturalia formed by nature and artificialia made by man all complemented each other as demonstrations of marvelous things (mirabilia). Certainly small-scale paintings on stone or metal exhibited amidst these kinds of rarities aided in aggrandizing a noble or bourgeois collector’s social prestige. As well, they might have derived their interest as collectables because of the painter’s fame or increased capacity for miniaturization on copper plates, or because the painter left a slab of lapis lazuli, for example, partially uncovered to reveal its visually arresting stratigraphy or coloration. Nonetheless, while the lithic and metallic supports might have added value to the oil paintings it was not thought to add meaning. A totalizing theory about this type of artwork, based on a perception of them as if they had only served as conspicuous consumables, therefore overlooks that in other circumstances the stone and metal supports did contribute to the iconographic substance of the paintings. As this dissertation will argue, the introduction of metal and stone supports allowed patrons and painters literally to add another layer of meaning to an oil painting’s imagery. These materials mattered not just as passive receptacles of meaning but as active shapers of significance. Evidence for this hypothesis exists in the historical record in at least three identifiable contexts: Leonardo da Vinci’s Portrait of Ginevra de’Benci (ca. 1474–1478) in relation to the epistemological debate known as the Paragone; funerary monuments in Roman churches inclusive of painted portraits in relation to theories about color and lifelikeness; medallion-shaped, chest plates known as Escudos de monjas (Nuns’ Shields) worn by nuns of some religious orders in Colonial Mexico in relation to pre-Hispanic sacral materials. All three of these case studies ultimately concern the paradoxical materialization of the immaterial fame of the painter, the soul of the deceased, and the Christian divine. Observing them in tandem provides an outline of the origins and development of the technique of painting with oils on stone and metal, and consequently broadens our understanding of this wider, early modern phenomenon.
Temple University--Theses
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47

Geschwind, Herbert. "Éthique des soins palliatifs." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040162.

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Un manteau (pallium) recouvre pudiquement le corps souffrant du patient atteint d’une maladie grave qui se termine par une mort proche. Pour la rendre plus douce, les soins palliatifs prennent la relève des soins curatifs devenus inefficaces. Pour leur conférer une spécificité, ils évoluent dans le cadre d’une philosophie et d’un mode d’approche qui prennent la relève des soins curatifs devenus inutiles, dangereux et dépourvus de tout espoir de guérison. Ils sont dispensés plus souvent par les femmes dont on pense qu’elles sont pourvues d’une capacité plus grande que celle des hommes pour apaiser les souffrances, diminuer l’intensité des douleurs et amortir le choc affectif, mental et anxiogène qui précède la survenue de l’agonie puis de de la mort. La société des profanes, des soignants, des philosophes et des religieux pense que ces mesures sont de nature à transformer le drame du mourir en un épisode plus serein que celui ressenti auparavant en l’absence de toute intervention humaniste, médicale ou spirituelle sur le corps et l’esprit tourmentés du mourant
A coat is modestly covering the unwell body of a severely diseased patient who is aware that he/she is shortly going to die. To make it softer palliative care is prone to act as a substitute for curative medicine that is no longer effective in recovering the patient from the disease. In order to endow specificity, palliative care is evolving in the framework of curative care that is thought to result in more discomfort, harm and pain as far as both sophisticated diagnostic and therapeutic tools are concerned. Women are thought to be more deeply adjusted for care giving that is likely to soothe pain and absorb the emotional, spiritual and anxiety shock that is getting ahead of death. Lay people, caregivers and philosophers as well as people concerned with religion do think that doing so would be able to convert death tragedy into a more serene episode that the previous one without any help issued from conditions that used to leave dying patients living in loneliness
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Martin, Anne Marie. "Visions of justice, the question of immortality : a study of the nature of oppression and liberation in the work of Rosemary Radford Ruether and Marjorie Hewitt Suchocki /." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ30103.pdf.

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49

Ndaro, Lucas Burenga. "The nature of human death the case for prefall mortality /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0363.

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50

Weise, David. "A Perspective on the Unique Psychological Function of Soul Belief." Diss., The University of Arizona, 2011. http://hdl.handle.net/10150/202510.

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Surprisingly little experimental research has explored the psychological function of soul belief given its prevalence. As some have noted (e.g., Rank, 1930/1998), soul belief may have evolved to help individuals cope with existential concerns through promises of literal immortality. The research that has been conducted on the function of literal immortality shows that belief in an afterlife minimizes death-related concerns (Dechesne et al., 2003). I propose two separate hypotheses testing the psychological function of soul belief. Hypothesis 1 states that soul belief should minimize the threat of a death reminder (or mortality salience; MS); this hypothesis was supported in Study 1 where soul believers did not show an increase in death-thought accessibility (DTA) following MS, but low soul believers did show an increase. Hypothesis 2 states that soul belief should also offer protection from threats to symbolic immortality related to the prospect of the end-of-world. Studies 2, 3, 4, and 6 support the reasoning behind this hypothesis. However, Study 5 did not support Hypothesis 2. Considering the data that did support Hypothesis 2, soul believers showed less resistance to end-of-world arguments and also did not show an increase in DTA following such arguments; whereas, low soul believers respond to end-of-world arguments with more resistance and heightened DTA. The discussion focuses on interpretations of these findings and remaining questions.
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