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Dissertations / Theses on the topic 'Suffering and free will'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Dolski, Michael Robert. ""To Set Free a Suffering Humanity": D-Day and American Remembrance." Diss., Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/185506.

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History
Ph.D.
This dissertation explores the development of an American D-Day tale. D-Day, the Allied invasion of northwestern France in June 1944, stood out to Americans because it seemed to promise a quick end to the Second World War in Europe. This lasting conception of the amphibious assault as a critical juncture has placed it in the forefront of American memories of the war's European phase. More than a turning point, however, American conceptions of the event have come to constitute a veritable morality tale. According to its narrative, D-Day demonstrated the military competence of a free republic that put its faith in citizen-soldiers. This tale has romanticized warfare by depicting it as an event populated by democratic heroes engaging clearly evil foes in decisive clashes fought for liberty, national redemption, and world salvation. The redemptive power of violence displayed on Norman beaches enjoyed divine blessing, and even, as sometimes claimed, outright assistance. Veterans and their family members, politicians, military leaders, honorific organizations, news media personalities, filmmakers, scholars and authors all have offered entries into a staggering field of American D-Day-related material. Their messages, largely similar in tone, transmitted to American audiences through museums, monuments, news stories, books, speeches, games, documentary films and Hollywood spectaculars. This dissertation will also evaluate the impact of their memory work on America. D-Day allegedly reaffirmed cherished American notions of democracy, fair play, moral order, and the militant (yet non-militaristic) use of power for divinely sanctioned and altruistic purposes. Such interpretations of clashing arms have exerted a powerful influence on American conceptions of patriotism, civic duty, and the efficacious use of military power. Feeding the militarization of American culture in the Cold War and beyond, the D-Day tale has pushed Americans to see war as a bloody yet noble clash, a veritable crusade used by the righteous for just purpose and decisive results. This story has cemented into place popular conceptions of the battle and an ideal-type of expectations for "good" wars.
Temple University--Theses

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2

Harold, Godfrey. "An evangelical discourse on God’s response to suffering: A critical assessment of Gregory Boyd’s open theism." Thesis, University of the Western Cape, 2013. http://hdl.handle.net/11394/5065.

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Philosophiae Doctor - PhD
This research project makes a contribution to the discourse on the theodicy problem by examining the position adopted by Gregory Boyd known as open theism. Boyd would argue that an open view of God is in a better position to deal with the problem of evil because the traditional understanding of God’s attributes fails to vindicate God of guilt or responsibility for evil and should, therefore, be abandoned in favour of the attractive openness model. Boyd claims that God cannot be held responsible for evil and suffering because the future cannot be known to God. He articulates this perspective from the process thought position that the future is not a reality therefore, cannot be known. Thus, God took a risk when he/she created human being with free will because any free will future actions and thoughts cannot be known by God. God is therefore surprised by the actions and sufferings of human being and therefore has to change his/her plans to meet with the free will actions of human beings. Boyd in articulating his open theism theodicy does so by reconstructing the classical understanding of the attributes of God namely: God’s omniscience, immutability, and omnipotence to give an answer to the theodicy problem. Evangelicals understand the attributes of God to be part of God nature, therefore any changes in the attributes of God means changes to God him/herself. Because of Boyd’s claim to be an evangelical, this project examines the attributes of God as reflected in the works of the early church father to the reformers and influential evangelical scholars in contrast with the work of Boyd. In presenting an evangelical understanding on God and suffering this study concludes that the position adopted by Boyd is a radical departure from evangelicalism and orthodoxy faith and is more consonant of a deistic presentation of God in his/her relation to the world.

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3

Janda, Klaus. "Suffering and sin in five of the '20th century novels' of William Golding : Pincher Martin, Free Fall, The Pyramid, Darkness Visible, The Paper Men." Thesis, University of Aberdeen, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.290172.

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In an introduction and five chapters, each devoted to one novel, the thesis examines the different aspects of suffering and sin with which Golding is particularly concerned. The Introduction briefly examines all of Golding's novels and two of his short stories (The Scorpion God and Clonk Clonk), giving an overview of Golding's concerns and suggesting the possibility that Golding, in his last two novels and in Rites of Passage, tried to account for some of the reasons for suffering and sin in the contemporary world. The suffering caused by the sin of egoism and greed is examined in the chapter on Pincher Martin, which also discusses the effect of sin on dying and the fear of death. The chapter on Free Fall shows suffering and sin under the aspect of the individual's inability to relate in any meaningful way to another individual. Golding's preoccupation with freedom and determinism is also briefly examined in this chapter. Much of The Pyramid is concerned with exploitation and the lack of understanding of love, and the suffering which arises as a consequence is discussed in the third chapter - a theme which is also important in Darkness Visible. The sin of egoism and its consequences, and the suffering arising out of the long process of development during a divine call to self-sacrifice are further themes examined in the chapter on Darkness Visible. The right of the individual to determine his own life is examined in the last chapter The Paper Men, where suffering is shown to arise from an individual's refusal to accept his responsibility for others and in his attempt to evade a possibly divine call to duty by 'running away'. A bibliography of works by Golding and on Golding concludes the thesis.

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4

Larsen, James R. "When bad things happen to innocent people open theism and the problem of evil /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1087.

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5

Halldorf, Joel. "Av denna världen? : Emil Gustafson, moderniteten och den evangelikala väckelsen." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-168901.

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The aim of this thesis is to investigate the relationship between evangelicalism and modernity with the Swedish holiness preacher Emil Gustafson (1862–1900) as a case. This is achieved by comparing Gustafson’s spirituality with Charles Taylor’s characterization of modernity. The investigation identifies five central themes in Gustafson’s spirituality: conversion, calling, suffering, sanctification, and spiritual experience. With regard to these themes paral-lels with modernity are noted. For example, the analysis shows that modern individualism influenced Gustafson’s view of conversion, and that instrumental rationality informed his evaluations of his own work as a preacher. But there are also instances where he distanced himself from modernity. He did not embrace a modern optimistic anthropology, or the view of suffering as purely negative. It is concluded that Gustafson is neither anti-modern, nor identical to Taylor’s depiction of modernity. He represents one kind of modernity. One that is theocentric rather than anthropo-centric. In order to uphold this theocentric character Gustafson’s opposition to the basic struc-ture of modernity had to be grounded in social practices. For instance, his negative anthropol-ogy was grounded in the revival-meeting where outsiders were called to repent and rely on God rather than themselves. Based on the results from this study it is suggested that evangelicalism should be inter-preted as neither in conflict with modernity, nor in continuity with it, but rather as a kind of modernity. There are multiple modernities, and evangelicalism is one of them.

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6

Olynyk, Kimberly. "Suffering." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0007/MQ42182.pdf.

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7

Nelson, Sally. "Confronting 'meaningless' suffering : from suffering-as-insult to suffering-as-ontological-impertinence." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/confronting-meaningless-suffering-from-sufferingasinsult-to-sufferingasontologicalimpertinence(f347d882-2f73-42ef-8ce0-1c3ff67518d2).html.

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From the personal contemporary pastoral experience of caring for dying people, and with particular attention given to the psychospiritual anguish often associated with the perceived failure of death, I argue that suffering is primarily identified in the modern West as an insult to normality, often expressed in various forms of the question: 'Why me?'. I challenge this view of 'suffering as insult' by selectively identifying and critiquing some culturally embedded views of the nature of reality, taking note of the influence on suffering persons of the dialogue between science and faith in the UK, and by introducing dialogue with the process thought of Whitehead as an alternative to traditional theistic models of God. Such a dialogue also affects the nature of the person conceived in imago dei, and so I examine the effect of replacing the rational autonomous individual with the dialogical personhood of McFadyen. I then consider the rehabilitation of suffering as a key experience of metanoia in the formation of the person. Finally I reflect on suffering in postmodernity in the light of Ricoeur's hypothesis that reality is narrative in form, and develop the argument that suffering can be understood as an 'ontological impertinence', analogous to the 'semantic impertinence' which Ricoeur attributes to the category of metaphor.

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8

Englund, Henry. "The Problem of Eschatological Separation : Can the saved be happy in heaven, knowing about the sufferings of the lost in hell?" Thesis, Uppsala universitet, Religionsfilosofi, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-414770.

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This thesis examines a problem regarding the separation of post-mortem persons into ‘heaven’ and ‘hell’, taken to mean two eternal and inescapable eschatological destinations for human persons: the former being an ultimate satisfaction of sorts, the latter being characterized by eternal misery. The question that is contemplated is whether the saved in heaven can experience their heavenly existence as genuinely blissful, whilst at the same time being aware of the sufferings of the lost – especially if the lost consists of one or more persons whom they love dearly, such as a close family member. Arguments given by Christian philosophers Thomas Talbott and William Lane Craig are analysed in order to establish whether the problem, referred to as ‘the problem of eschatological separation’, gives us reason to abandon the idea of an eternal hell and opt, instead, to endorse the doctrine of universal reconciliation. Talbott makes the claim that an eternal hell, considering the problem of eschatological separation, is a logical impossibility. Craig, on the other hand, puts forth two objections that he believes proves that hell is a logical possibility. Both of Craig’s objections are shown to be unsound, and the problem of eschatological separation is thus considered to be sufficient reason for rejecting the possibility of an eternal hell.

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9

Rockelman, John Lloyd. "Buddhist suffering in light of scripture /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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10

Lewis, Lydia E. Barnwell. "New Testament models and resources for enduring adversity." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0263.

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11

Krassnitzky, Olaf 1942 Carleton University Dissertation Sociology and Anthropology. "The ecology of suffering." Ottawa.:, 1995.

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12

Scheffler, Eben. "Suffering in Luke's Gospel /." Zürich : Theologischer Verl, 1993. http://catalogue.bnf.fr/ark:/12148/cb36665015q.

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13

Marx, Aaron J. "THE ROOTS OF SUFFERING." Bowling Green State University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1155839549.

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14

Wong, David W. S. "John Owen on the suffering of Christ and the suffering of the church." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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15

Braband, Barbara J. Hawkins Peggy L. Clark Connie L. Morin Patricia J. "The suffering journey lived experiences of persons who have endured life-impacting suffering events /." Click here for access, 2009. http://www.csm.edu/Academics/Library/Institutional_Repository.

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Thesis (Ed. D)--College of Saint Mary -- Omaha 2009.
A dissertation submitted by Barbara J. Braband to College of Saint Mary in partial fulfillment of the requirement for the degree of Doctor in Education with an emphasis on Health Professions Education. This dissertation has been accepted for the faculty of College of Saint Mary by: Peggy L. Hawkins, PhD, RN, B.C., CNE, chair ; Connie L. Clark, PhD, RN, committee member ; Pat Morin, PhD, RN, committee member. Includes bibliographical references.

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16

West, Robert Francis. "Animal suffering in Roman literature." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq20807.pdf.

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17

Kischuck, John Charles. "Oscar Wilde's imitation of suffering." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ27978.pdf.

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18

Hall, Alison Jane. "Guilt, suffering and the psyche." Thesis, Middlesex University, 2010. http://eprints.mdx.ac.uk/9134/.

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The topic of this thesis is guilt. The thesis begins by considering the broad context of guilt as conceptualised across the humanities and social sciences. It then focuses on the extensive work done on guilt in psychoanalysis. The main contributions to the debates on guilt in psychoanalysis are investigated in detail to isolate the key issues in trying to understand guilt. The key question approached concerns the origin of guilt and its functioning in psychical life. The thesis shows how previous theorists have struggled to identify a plausible explanation for the presence of guilt in mental functioning and in particular for the suffering generated by pathogenic guilt. It argues that there are impasses in the work of Freud, Klein and others that prevent their being able to fully account for guilt. It employs insights and argument from the work of Jacques Lacan to proceed beyond those impasses. While the emphasis in the work of previous theorists was on trying to identify what subjects were really guilty of, beyond their superficial self-reproaches, this thesis argues that the avowal of guilt by subjects functions as a device to keep anxiety at a distance and, functioning as such, it is inherently deceptive. The thesis shows that Lacan revisits problems raised in his Ethics seminar from 1959-60 in 1972-3 in his Seminar XX 'Encore'. The theoretical developments in the later seminar show that the inscription of subjects in a sexed order is regulated by their relation to the signifier and produces differentials in relation to the law and Other jouissance. While most guilt theories argue that guilt is a 'fault' in the human being, Lacan's theoretical work allows us to argue that guilt is a 'fault' that is constructed in the moment of the construction of human subjectivity.

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19

Baker, R. Aaron. "Pauline suffering a background study /." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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20

Matteson, George A. "A theological rationale for Christian suffering." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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21

Peters, Dave. "A program for the Greene Church of the Nazarene on the implications of Christian suffering." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Padilla, Osvaldo. "Suffering in the Pauline mission the paradox of gospel growth /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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23

Hinrichs, Scott William. "Perspectives on suffering exploring the why questions /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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24

Rego, Aloysius. "Suffering and salvation : the salvific meaning of suffering in the later theology of Edward Schillebeeckx /." Louvain : Peeters, 2006. http://catalogue.bnf.fr/ark:/12148/cb410990924.

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25

Almond, Kevin. "Suffering in fashion : relationships between suffering, the production of garments and their appropriation as fashionable items." Thesis, University of Huddersfield, 2012. http://eprints.hud.ac.uk/id/eprint/17485/.

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In this commentary, I discuss several publications that explored relationships between suffering, the production of garments and their appropriation as fashionable items. The aim of the research was to investigate the role of suffering in initiating change within the creation and consumption of fashionable clothes. Suffering through pain, anguish or distress is an extreme affliction. Pushing something to its limits of endurance, making it suffer, can undermine order and to survive, it needs to be reassembled in a different way. This concept is somewhat akin to Charles Darwin’s ideas about evolution (1859). A quote attributed to him declared: “It’s not the strongest of the species that survive nor the most intelligent, but the one most responsive to change” (Megginson, 1963, p.4). His work coined the phrase “Survival of the fittest” (Peel, 1992, p.143), introducing the idea that survival is a struggle against environmental change in nature and a species evolves through a process of mutation and retention known as natural selection. In the commercial struggle for survival many fashionable styles are discarded while some remain durable due to their adaptability to new trends and ideas. These could be described as the ‘fittest’ styles surviving through their re-assemblance each season, sustaining the marketable cycle. Suffering in the ways clothes are worn and produced was examined through a number of approaches. Object based research investigated the design and manufacture of fashionable garments. Action based research and semi-structured interviews in a design environment considered the fashion designer’s responses to suffering and the changes it can initiate in production and consumption. The research findings indicate that suffering within the fashion industry can be a positive attribute that may be regarded as a part of life, a prerequisite for hope, a force for change and a source of creativity. It can influence the way clothes are produced and the skills necessary to produce them. A model depicting the connection between suffering and fashion is posited as a tentative theory suggesting there is a spiral relationship: changes in fashion production and consumption resulting from suffering evolve into a spiral of further suffering impacting on future fashion design and production.

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Lauer, Marilyn M. "An examination of suffering within the context of pastoral care." Chicago, IL : Catholic Theological Union at Chicago, 2007. http://dx.doi.org/10.2986/tren.033-0852.

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Rodness, Roshaya. "Embodying suffering: the autobiographical pain narrative." Thesis, McGill University, 2011. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=104760.

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This study offers an analysis of the representation of chronic and episodic pain in narrative life-writing. I have surveyed six contemporary memoirs that are each concerned with the author's chronic pain experience. In the field of pain studies – both in the humanities and medical sciences – the adequacy of language to represent pain is a vexed issue. Many assert that pain is difficult to represent in language because, in part, we fail to experience it as a meaningful event. Narrative is the most common mode of communication with which we express events that happened in the past; it thus offers writers ways to represent their pain in the same respect, with the same effects, as other less problematic past happenings. In pain studies there is rarely a distinction made between the varying representability of acute pain (temporary) and chronic or episodic pain (long term), when in fact each form affects a life in radically different ways. Chronic or episodic pain implies a temporal element and will become a fixture in an individual's long-term experiences. As a mode that encodes change over time in space, narrative is ideal for the representation of both chronic and episodic pain. In this study I have isolated three types of autobiographical pain narratives that exhibit different ways chronic pain is represented. Chapter one describes the "triangulation of pain," in which narrators talk about their own pain obliquely by referring to the pain of others. Chapter two looks at the "translation of pain," in which narrators try to describe their pain as directly as possible. Chapter three observes the journey or quest pattern found in pain narratives that tend to focus on the pursuit of cures. Although pain can be difficult to articulate, there are a diversity of narrative methods that give it self-determined meaning that works to supersede the limitations we face when trying to come to terms with such an inexorable and interior phenomenon.
Cette étude présente une analyse de la représentation de la douleur chronique et épisodique dans les récits de vie en mode narratif. J'ai compulsé six ouvrages contemporains de mémoires, chacun s'intéressant à l'expérience de douleur chronique de l'auteur. Dans le domaine de l'étude de la douleur – en sciences humaines et médicales –, la capacité de la langue à représenter la douleur est un enjeu controversé. Plusieurs affirment que la douleur est difficile à transmettre par le langage parce que, d'une part, nous échouons à en faire l'expérience en tant qu'événement significatif. La narration est le mode de communication le plus courant par lequel nous exprimons des événements qui se sont produits dans le passé; elle offre par conséquent aux écrivains des moyens de représenter leur douleur de la même manière et avec les mêmes effets que lorsqu'ils relatent des événements passés moins problématiques. Les études sur la douleur font rarement une distinction entre la représentabilité variable de la douleur aiguë (temporaire) et celle de la douleur chronique et épisodique (à long terme), alors que, dans les faits, chaque forme influence la vie de manières radicalement différentes. La douleur chronique ou épisodique est accompagnée d'un élément temporel et deviendra un repère parmi les expériences à long terme d'une personne. En tant que mode qui marque l'évolution dans le temps et l'espace, la narration est idéale pour représenter la douleur chronique et épisodique. Pour réaliser cette étude, j'ai isolé trois types de récits narratifs autobiographiques traitant de la douleur, ces récits présentant différentes façons utilisées pour exprimer la douleur. Le Chapitre I décrit la « triangulation de la douleur » grâce à laquelle les narrateurs parlent indirectement de leur propre douleur en faisant référence à celle de tiers. Le Chapitre II examine la « traduction de la douleur » grâce à laquelle les narrateurs décrivent leur douleur le plus directement possible. Le Chapitre III observe le cheminement ou le modèle de quête découverts dans des récits sur la douleur qui tendent à se concentrer sur la recherche de traitements. Même s'il peut être difficile d'exprimer la douleur, il existe une diversité de méthodes narratives qui lui donnent une signification autodéterminée qui contribue à faire tomber les limites auxquelles nous sommes confrontés quand nous essayons d'assumer un phénomène aussi inexorable et intérieur.

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Kelly, Thomas H. "Teaching youth a theology of suffering." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Pawley, Daniel W. "Popular privation : suffering in fan cultures." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2233.

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Contributing to scholarship that explores human suffering within mediated culture has provided the impetus for this PhD thesis. I propose that suffering in mediated modernity be considered in social, cultural, and theological terms; and specifically in the context of privation, a term applied by Saint Augustine to the integrated problems of suffering and evil. Privation, to Augustine, meant negation: a vacuum of human existence understood as the absence of positive, sustaining life forces. I attempt to update this concept by arguing that a modern definition of privation can be conceived of as variable states of human deprivation such as loss, dislocation, isolation, and hunger. Privation encompasses these states of deprivation, expressing the kind of suffering that occurs in mediated culture. To narrow the mediated-culture aspect of the study, I explore the topic of fandom, which I define as “the intentional socialization of textual consumption,” and I attempt to show how privation exists in several well-defined forms within a wide variety of fan cultures (groups of fans). In short, fans use their fandom to satisfy their privation in four ways: through connectivity, release, identification, and empowerment. The corresponding deprivations include dislocation, animus, isolation, and hunger. I bring these concepts together in the form of deprivations requiring satisfactions described as dislocation/connectivity, animus/release, isolation/identification, and hunger/empowerment. In each case I attempt to provide analysis and discussion of relevant findings based on empirical research, and in a final discussion I integrate supportive ideas from theories of attachment, catharsis, identification, and empowerment. My methods of research include a combination of secondary source analysis; two distinct phases of questionnaire-based research among 256 fans from various fan cultures; and a case study approach to the online fan culture of the Harry Potter books by Edinburgh author J.K. Rowling.

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Hassan, Patrick. "Nietzsche on the value of suffering." Thesis, University of Reading, 2016. http://centaur.reading.ac.uk/69056/.

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As early as in The Birth of Tragedy, Nietzsche perceived the "sole ground of the world" to be characterised by inescapable suffering. For Nietzsche, the "terror and horror of existence" (BT, §3) put what he termed a "great question mark over the value of existence" (BT, 'Attempt', §1). Whereas Schopenhauer answered this question with the pessimistic assertion that it would be better never to have existed, for suffering only detracted from one's wellbeing, Nietzsche eventually came to vehemently oppose this conclusion. Later in his philosophical career, Nietzsche held that suffering is necessary for the 'highest value' to be realized in life; for great and heroic achievements to occur. As he writes in a familiar passage from Beyond Good and Evil, "The discipline of suffering, of great suffering" has "created all enhancements of man so far" (BGE, §225). In this thesis I explore the kind(s) of value that Nietzsche can be said to attribute to suffering, given the status he gives it as a necessary condition of greatness. This question has been largely overlooked in contemporary Nietzsche scholarship, which often assumes the relation between suffering and greatness to be merely instrumental. However, I draw upon contemporary debates in axiology in order to shed light on this issue, with a view to assessing the nature and value of achievement in ethics more broadly.

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Sullivan, Kathleen Erin. "Suffering men/male suffering : the construction of masculinity in the works of Stephen King and Peter Straub /." view abstract or download file of text, 2000. http://wwwlib.umi.com/cr/uoregon/fullcit?p9978256.

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Thesis (Ph. D.)--University of Oregon, 2000.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 292-307). Also available for download via the World Wide Web; free to University of Oregon users. Address: http://wwwlib.umi.com/cr/uoregon/fullcit?p9978256.

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Clayton, Da'Lynn Kay. "Journeys through chaos : experiences of prolonged family suffering and evolving spiritual identity /." Full text (PDF) from UMI/Dissertation Abstracts International, 2001. http://wwwlib.umi.com/cr/utexas/fullcit?p3008304.

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McGregor, Brodie. "Suffering and political thought : a theological consideration of the propriety of suffering as a category in political thought." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9514.

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This thesis examines the propriety of suffering as a category in political thought. This complex subject matter is approached by examining two responses, and the disagreement arising between these responses, to the perceived failure of politics, modernity and religion in Europe in the first half of the twentieth century. The first response to these failures considered is a theological response, representing a politics based on belief, in which we turn to the writings of J.B. Metz as a representative of this position. The second response considered is the philosophical civic humanism of Hannah Arendt as a seminal representative of what we term a politics based on unbelief. Our question regarding suffering as a category in political thought brings our two representative thinkers into disagreement. Metz presents a vision of political life in which belief – and specifically Christian belief – must liberate itself from privatising forces which confine belief and a response to suffering to the private sphere as a matter of individual concern and inward piety. For Metz the issue of suffering is not merely a matter of individual private concern but of political action. Central to his argument are his understanding of theodicy that forms part of his critique of modernity, the central place he gives Christ’s cry of dereliction in theology and his concept of Leiden an Gott. Arendt, representative of politics strictly separated from religion on Modernity’s grounds, robustly argues that concerns which are matters of the private sphere, that is the household, have invaded the public realm and in doing so have destroyed politics. Suffering is such a concern and it introduces to politics the ‘problem of necessity’ and impinges upon her concept of human freedom. She therefore represents the antithesis of Metz’s position. In order to answer our question regarding suffering our argument focuses by engaging with the issues of freedom and forgiveness. This move is important in establishing the basis on which suffering can appear in the political realm. This thesis argues for and concludes that theology provides the means for a reconciliation of the antinomies between the private and public spheres, between suffering and political thought. We therefore conclude that suffering is an appropriate concern of political life and compassion in the form of Christian charity can take an appropriate form in the political sphere.

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Kneeland, Linda Kay. "African American suffering and suicide under slavery." Thesis, Montana State University, 2006. http://etd.lib.montana.edu/etd/2006/kneeland/KneelandL0506.pdf.

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Taylor-Moore, Karen Elizabeth. "Towards a new understanding of psychological suffering." Thesis, University of Canterbury. Psychology, 2009. http://hdl.handle.net/10092/3435.

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It is suggested that the lack of progress made towards understanding and preventing, or even in many cases even alleviating, psychological suffering has been due, in large part, to the way in which such suffering is conceptualised – as ‘disorder’, ‘illness’ or ‘disease’ which is located, and is thus potentially locatable, within the individual. This conceptualisation of psychological suffering is referred to in this thesis as the ‘Dysfunctional Mind Account’ (DMA). The DMA, it is argued, underlies all accepted models/theories of psychological suffering and is the dominant way of conceptualising such suffering for both professionals and lay-people in Western cultures. It is further argued that the main reason the DMA is unable to assist in understanding and alleviating psychological suffering is because it is underpinned by assumptions about human beings and their suffering which are inherently flawed. The account presented in this thesis places at its centre an analysis of persons and their experience that attempts to overthrow these assumptions. The resulting reconceptualisation presents a view of psychological suffering as emergent from our continual personal and embodied enmeshment within our social world, rather than as arising primarily out of the various processes occurring ‘within’ us (whether that be our neurochemistry or our ‘mental mechanisms’ or an ‘interaction’ between them). It is essentially suggested that psychological suffering emerges from the same source as all other aspects of our personal being; from the constant coactions between the various aspects of our being in the world – personal, organismic and molecular – with the environment within which we are enmeshed. This means that the feelings/thoughts/behaviours conceptualised as ‘mental disorder’ are as much part of our personal being as any other aspect of us; they are not ‘other’, they are not ‘disease’, ‘illness’ or ‘dysfunction’. Such feelings/thoughts/ behaviours, it is argued, almost always, perhaps inevitably, represent a very adaptive response, at every level of our being, to environmental contingencies. Thus, when understood in its full context, the suffering conceptualised as ‘mental disorder’ can be seen as the very understandable responses of the embodied person to what is happening to them, rather than ‘un-understandable’ dysfunctions, aberrations and pathological processes of the ‘mind’ (or brain).

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Peterson, Alan D. "The suffering of God a biblical perspective /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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37

Jersak, Bradley M. "The nature of Christ's suffering and substitution." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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38

Gregory, David Michael. "Narratives of suffering in the cancer experience." Diss., The University of Arizona, 1994. http://hdl.handle.net/10150/186965.

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Suffering is a fundamental experience of the human condition. Whereas the arts and humanities have struggled to make sense of this condition, no concerted effort has taken place in nursing. Suffering is painfully absent within the cancer nursing research literature, a place where suffering should be conspicuous. The purpose of this study was to explore suffering inherent in the cancer experience. The concurrent use of Travelbee's Human-To-Human Relationship Model and narrative theory provided the conceptual underpinning for this prospective ethnography. Narratives of suffering were explored among seven patients diagnosed with cancer (breast, n = 4; brain; malignant melanoma; and ovarian cancer). Five women and two men were interviewed weekly (N = 89 interviews) for a period of up to five months. Participant observation supplemented the interview data. Seven richly textured narratives revealed the suffering endured in the living-of-cancer. The narratives also detailed the informant as person, the cancer trajectory, and explanatory models of cancer causation. A second level analysis of the narratives provided an intra-group comparison of suffering. "Cascade of losses" was the overarching theme. The undermining of personhood, and a loss of faith and trust in the medical system characterized this cascade of losses. Losses were further encountered: the dismissal of symptoms presented to physicians, the failure of treatment as cure, the death of other cancer patients, and the false reassurance that "cancer can be beaten". The remaining themes were "cancer as torture" and "the work of suffering--the beauty of cancer". The findings of this study suggest that nurses may not be capable of alleviating patient suffering. Patients' lives intersect at the suffering experience; their suffering is shaped by the past, present, and future. Nurses may influence these intersections of suffering to some extent, however, it is the individual who ultimately determines the living and outcome (if any) of their suffering. In the lives of the informants, it was the love of spouses and children, faith and trust in God, and satisfaction with life's accomplishments which permitted the endurance of suffering. Competent, comfort-care provided by compassionate nurses is needed by patients who suffer with cancer.

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Cheng, Yuk-yi Josephine, and 鄭玉儀. "Illness trajectory of patients suffering from nasopharyngealcarcinoma." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1997. http://hub.hku.hk/bib/B31978290.

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Randall, Samuel. "Stellvertretung as vicarious suffering in Dietrich Bonhoeffer." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/287466.

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Stellvertretung represents a consistent and central hermeneutic for Bonhoeffer. This thesis demonstrates that, in contrast to other translations, a more precise interpretation of Bonhoeffer's use of Stellvertretung would be 'vicarious suffering'. For Bonhoeffer Stellvertretung as 'vicarious suffering' illuminates not only the action of God in Christ for the sins of the world, but also Christian discipleship as participation in Christ's suffering for others; to be as Christ: Schuldübernahme. In this understanding of Stellvertretung as vicarious suffering Bonhoeffer demonstrates independence from his Protestant (Lutheran) heritage and reflects an interpretation that bears comparison with broader ecumenical understanding. This study of Bonhoeffer's writings draws attention to Bonhoeffer's critical affection towards Catholicism and highlights the theological importance of vicarious suffering during a period of renewal in Catholic theology, popular piety and fictional literature. Although Bonhoeffer references fictional literature in his writings, and indicates its importance in ethical and theological discussion, there has been little attempt to analyse or consider its contribution to Bonhoeffer's theology. This thesis fills this lacuna in its consideration of the reception by Bonhoeffer of the writings of Georges Bernanos, Reinhold Schneider and Fyodor Dostoevsky. Each of these writers features vicarious suffering, or its conceptual equivalent, as an important motif. According to Bonhoeffer Christian discipleship is the action of vicarious suffering (Stellvertretung) and of Verantwortung (responsibility) in love for others and of taking upon oneself the Schuld that burdens the world.

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Stern, Bastian Christopher. "Pleasure, suffering and the experience of value." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:603a9b3e-3f94-41bd-9715-1062d96384fd.

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This dissertation explores a number of interrelated metaphysical and epistemological issues regarding pleasure, suffering and their apparent value and disvalue, thematically tied together by the broad idea that pleasant and unpleasant experiences are, respectively, experienced as good and bad. More specifically, I try, firstly, to advance the debate regarding the nature of pleasure by arguing for what I shall call the "Self-Experiential View" - the view that pleasant experiences are pleasant in virtue of being experienced as good. Secondly, I assess the merits of the "Hedonic-Evaluative Acquaintance Thesis" - the natural conjecture, expressed by a number of authors, that our especially intimate experiential relationship ("acquaintance") with the evaluative features of our hedonic experiences grounds a particularly robust kind of epistemic status enjoyed by our hedonic-evaluative beliefs, which makes them less vulnerable to sceptical doubt. In chapter 1, I lay some groundwork for the ensuing discussion, by introducing a number of background claims which help to motivate these two theses. Moreover, I isolate two specific important ways of unpacking the Hedonic-Evaluative Acquaintance Thesis and clarify some central concepts which feature prominently in the subsequent chapters. In chapter 2, I defend the "Self-Experiential View." I proceed by addressing a number of objections which have been levelled against the view in the literature, and locate it in relation to the views which currently dominate the debate regarding the nature of pleasure. In chapter 3, I assess and ultimately reject the first important version of the Hedonic-Evaluative Acquaintance Thesis singled out in chapter 1, the "Naïve Realist Hedonic-Evaluative Acquaintance Thesis," which states that Naïve Realist acquaintance with pleasure's evaluative nature grounds a distinctive, especially robust kind of epistemic status enjoyed by our hedonic-evaluative beliefs. In chapter 4, I assess the "Introspective Hedonic-Evaluative Acquaintance Thesis", the attempt to vindicate the Hedonic-Evaluative Acquaintance Thesis by extending an acquaintance account of phenomenal introspective justification to the hedonic-evaluative case. By carefully unpacking a range of different candidate conceptions of introspective acquaintance, I home in on what I consider the most appealing acquaintance account of phenomenal introspection, and argue that it should not be extended to the hedonic-evaluative case, which means that this proposal also fails. A brief concluding chapter summarises the key conclusions of the dissertation and highlights some questions raised in the course of my discussion which would seem to warrant further investigation.

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Brennan, Mary Kate. "Nietzsche on Suffering, Affirmation, and Modern Tragedy." Diss., Temple University Libraries, 2019. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/593202.

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Philosophy
Ph.D.
As an artform, tragedy is deeply perplexing. On the one hand, it depicts events that are painful, depressing, and difficult to watch. On the other hand, it is a genre that has been continually replicated, revered, and enjoyed throughout history. I examine Nietzsche’s response to this problem. Nietzsche, I argue, develops a clear response to the paradox of tragedy: Tragedy is valuable because, even though (or precisely because) it is painful to watch, it allows us to affirm life. Interestingly, Nietzsche’s discussion of tragedy is filled with numerous mentions of Shakespeare. I argue that Nietzsche’s comments on Shakespeare emphasize the historically sensitive nature of Nietzsche’s theory of life affirmation. While Nietzsche might seem to be delivering a universal, trans-historical account of life affirmation, his comments on Shakespeare make it clear that life affirmation functions differently in different times and cultures.
Temple University--Theses

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Wyner, Garret B. "The Wounded Healer: Finding Meaning in Suffering." Antioch University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1355854266.

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Owings, Thomas Henry. "God-Emperor Trump: Masculinity, Suffering, and Sovereignty." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1591528636574634.

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Beach, Sarah. "Big Mood: Ambient Suffering and Depression Memes." Ohio University / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou161899951719584.

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Beach, Sarah. "Big Mood: Ambient Suffering and Depression Memes." Ohio University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou161899951719584.

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Song, Minho. "Suffering and glory the double motif of the christology of I Peter /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Dial, Howard E. "The role of suffering in the life of the Christian." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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McGowan, Kathleen Grace. "Free art, free love, free money: a Free @rt school communique." Thesis, University of Iowa, 2010. https://ir.uiowa.edu/etd/551.

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Lam, Joshua. "The nature of suffering in Hebrews 12:4-11." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1099.

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