Tesis sobre el tema "Agape. Love"

In Works of Love (Kjerlighedens Gjerninger) Søren Kierkegaard contrasts two seemingly opposing forms of love. One, "preferential" love, primarily includes the love found in friendships and romances. The other, "non-preferential" or "neighbor love," is associated with Christian agape love. Some interpreters believe Kierkegaard's clear support of neighbor love as the "higher" form of love reveals an incompatibility between preferential relationships, like friendship, and universal Christian love. This reading imagines an "either/or" in which a person is forced to choose between Christian faith on one hand, and friendship/erotic love on the other. The objective of this paper is to argue against such an interpretation and to demonstrate that preferential love understood in the context of neighbor love is endorsed by Kierkegaard himself. A comparison of his thought to that of Robert O. Johann and an analysis both the social and religious context in which Works of Love was written will shed light on the rhetorical strategies at work and reveal the nature of the love that Kierkegaard promotes.

Thesis (M.C.S.)--Regent College, 1993.
Includes abstract and vita. Includes bibliographical references (leaves 151-158). Includes Glossary of Chinese characters and bibliography of Chinese references.

Adolescents and youth are big consumers of the internet. Today, what we call online social media, such as social network sites (SNS), blogs, etc. are an important part of young people's life (Pujazon-zazik, Park 2010). Youth are increasingly utilizing these communicative tools to support or to enhance their "offline" relations (Subrahmanyam, Greenfield, 2008; Livingstone 2010). The author's research focuses on a field that is very much neglected by the Italian sociological studies, aiming to understand the current state of the youth culture in relationship to the internet and sexuality. The work seeks to understand how young italians today use the internet to gain and access information (visual images, discussions, discourses) about sexual and intimate life and activities; to understand 'how' and 'why' they use (or choose not to use) this particular medium, and what kind of social impact can be observed in this relatively new phenomenon. The research seek (1) to understand what multimedia platform young Italian use to have access to information and discourses connected to sexuality; (2) to understand why they use (or don't use) this media; (3) to define the extent of Internet on the youth's experience on sexuality and their social construction; (4) to understand the definition of previously points to eventually rough out differences between boys and girls understanding how gender difference could be constructed in the Internet. Everything avoiding to the oversimplifying labels of the Internet as either an entirely dangerous or entirely safe space . With this research, the author wants to draw an attention to the problematic relationships between the "real" and "virtual", between the everyday life experience that contain also what someone define "virtual" life experience, an experience mediated by the social and cognitive space where the absence of the body plays a paradoxical roll in their (self-learning) education of sexuality and construction of identity. The research is based on a qualitative approach and, more specifically, on participatory approach with focus groups, interviews and on-line focus groups with adolescents from 16 years old to 18 years old. The main results of the research show an interesting panorama where the Internet goes to be integrated into everyday life with the classic agents of socialization (School, family, friends) in different ways depending on the dialogue that in the other places is permitted to adolescents. For the interviewed the Internet becomes important because it allows to cope with embarrassment, fear of the "firsts times" (first sexual intercourse, first kiss, etc.), curiosity, etc. Internet, overall with SNS, becomes an important part of the construction of identity of adolescents that with online resources try to "play" and define which Erving Goffman (1963) called social identity and personal identity. Everything goes to a specific direction: what the girls and the boys interviewed define "normality": a standardized idea of the gender roles and of the identity, something that "jump" in the "online" and "offline" spaces as a unique region without borders.
Gli adolescenti sono grandi consumatori della rete. Oggi, quelli che vengono definiti social media, come ad esempio i social network sites (SNS), i blogs, etc., sono un’importante parte della vite dei ragazzi (Pujazon-zazik, Park 2010). Essi utilizzano in modo crescente questi tools comunicativi per ampliare le reti sociali che costruiscono fuori dagli spazi digitali (Subrahmanyam, Greenfield, 2008; Livingstone 2010). La ricerca si è voluta concentrare su un campo di studi che è ancora poco esplorato dalle analisi sociologiche, allo scopo di comprendere la cultura giovanile in relazione ad internet e all’intimità. Il lavoro ha cercato di comprendere come i ragazzi oggi utilizzano le risorse che il web mette loro a disposizione per avere accesso a informazioni e pratiche connesse alla sessualità e all’affettività. Ciò con il fine di definire che tipo di impatto sociale può avere l’utilizzo della rete; per capire ‘come’ e ‘perché’ gli adolescenti utilizzano (o non utilizzano) questo particolare medium e cogliere il senso che essi danno ai loro comportamenti L’analisi qui proposta vuole chiarire il portato delle nuove tecnologie di comunicazione digitale nei processi di costruzione dell’esperienza e della realtà sociale, e nella definizione dei rapporti tra i generi e tra le generazioni, la ricerca si è posta nello specifico gli obiettivi che seguono: (1) conoscere quali sono le piattaforme multimediali (on-line) alle quali gli adolescenti si rivolgono per accedere a informazioni e discorsi legati alla sessualità e definire che tipo d’informazioni e discorsi cercano; (2) capire quali sono le dimensioni di senso che spingono ad approcciarsi (o meno) a tali mezzi; (3) definire il portato di queste piattaforme nella più grande e composita dimensione esperienziale giovanile legata alla sessualità, all0identità e alla sua costruzione sociale; (4) comprendere la definizione dei tre punti precedenti per delineare eventuali differenze tra ragazze e ragazzi ed interpretare il modo in cui le differenze di genere possono essere gestite anche in rete. Tutto evitando di etichettare, semplificando, la rete come uno spazio estremamente pericoloso o, al contrario, privo di rischi. La ricerca ha voluto focalizzare l’attenzione sulla relazione problematica tra “reale” e “virtuale”, tra vita quotidiana e vita quotidiana mediatizzata in cui l’assenza del corpo gioca un ruolo paradossale in quella che è la socializzazione alla sessualità e la costruzione dell’identità. Per raggiungere questi obiettivi il lavoro empirico ha coinvolto adolescenti con età compresa tra i 16 e i 18 anni rendendoli partecipi nel processo di costruzione della ricerca attraverso quelli che abbiamo definite gruppi di co-costruzione. A questa fase ne è seguita una seconda – di approfondimento qualitativo – che ha visto ragazze e ragazzi prendere parte a interviste discorsive e focus groups online. I risultati principali della ricerca mostrano un interessante panorama in cui internet viene integrato nella vita quotidiana degli adolescenti e si affianca alle classiche agenzie di socializzazione. La rete diviene per i ragazzi – con le dovute differenze e con forme partecipative diversificate – un importante supporto che li aiuta soprattutto nel combattere l’ansia connessa alle “prime volte”, ad assolvere le curiosità che si vergognano a esplicitare e ad avere accesso ad un più ampio ventaglio di rappresentazioni e discorsi sessuali. Soprattutto attraverso i SNS la rete diventa per gli adolescenti un banco di prova attraverso il quale testare e costruire la propria identità, pubblica e privata, non solo all’interno degli spazi digitali. Tutto ciò nel nome della definizione di una “normalità” utile a non sentirsi esclusi e che il web può aiutare a comprendere e valutare. Online e offline si ridefiniscono quindi conformandosi come territori comunicanti e facenti entrambi attivamente parte della vita degli adolescenti, delle esperienze e delle emozioni che a essa appartengono.

The point of departure of this thesis is derived from a modern tendency to create a dichotomy between selfless love and human flourishing. Modern attempts to liberate the human being from heteronomous oppression and the moral norms promoting this have sometimes led to the conclusion that selfless love is harmful to human flourishing. Such a conclusion has gained momentum also through modernist re-conceptualisations of the self as an autonomous but empty consciousness which must guard itself against determination by the other. In effect, significant thinkers have replaced the notion of selfless love with a call for self-assertion over against the other, as key to the individual person’s well-being. This has been matched by Christian dismissals of the individual’s pursuit of human flourishing. In the face of modern insights into the ‘desirous’ nature of the human being, modern Christian theology has equally struggled to sustain the tension between the traditional Christian notion of selfless or self-giving love and human beings’ desire to affirm themselves and to find personal fulfilment in this world. Strands of Christian theology have, for instance, affirmed a self-surrendering love at the cost of dismissing the individual’s worldly desires entirely. In this thesis, I outline this situation in modern thought and its problematic consequences. With a view to discerning whether selfless love and human flourishing can be re-connected, I then undertake close studies of the theologian Paul Tillich’s and the moral philosopher and novelist Iris Murdoch’s conceptualisations of the self and of love. As I will argue, Tillich’s and Murdoch’s engagement with modern thought leads them to develop accounts of the self, which correspond with understandings of love as both selfless and conducive to human flourishing. On the basis of their thought I thus argue that selfless love and human flourishing can be understood as interdependent even today.

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O objetivo desta dissertação é analisar como Paul Tillich compreende e relaciona os conceitos de amor e ontologia em suas diversas obras. É possível perceber no decorrer do texto que Tillich apresenta o amor enquanto princípio ético e fundamento ontológico e, por isso, traz consigo muitas ambiguidades. Desta forma, ele explora o conceito de amor a partir daquilo que chama “diferentes qualidades”, tomando como referência as compreensões gregas de eros, philia, epithymia (ou libido) e agápe. A hipótese que norteia este trabalho é que há uma linha de raciocínio presente no pensamento de Tillich, que parece a todo momento insistir na superação das ambiguidades da vida e do caráter fragmentário ao qual está sujeito o ser humano. Por isso, discute-se questões essenciais como seu entendimento sobre ontologia, sua compreensão sobre a importância do mito na linguagem religiosa e sua interpretação da queda como a transição da essência para a existência que resulta na alienação existencial. Mas o foco da dissertação é explorar como Tillich apresenta o poder do amor como aquele que reúne o ser humano com Deus, fundamento de seu ser; com seu próximo; e, principalmente, consigo mesmo. Por fim, o texto expõe como Tillich compreende que a relação entre agápe e eros é essencial para se compreender o amor como uma força una e indivisível, capaz de encerrar as ambiguidades da vida e se apresentar como graça ao ser humano, abrindo possibilidades de superação das leis e da problemática da contextualização da ética nas transições históricas do mundo.
The purpose of this dissertation is to analyze how Paul Tillich understands and relates the concepts of love and ontology in his various works. It is possible to perceive throughout the text that Tillich presents love as an ethical principle and ontological foundation and, therefore, brings with it many ambiguities. In this way, he explores the concept of love from what he calls "different qualities", taking as reference the greek understandings of eros, philia, epithymia (or libido) and agape. The hypothesis that guides this work is that there is a line of reasoning present in Tillich's thought, which seems at all times to insist on overcoming the ambiguities of life and the fragmentary character to which the human being is subjected. Hence, essential questions such as his understanding of ontology, his understanding of the importance of myth in religious language, and his interpretation of the fall as the transition from the essence to the existence that results in existential alienation are discussed. But the focus of the dissertation is to explore how Tillich presents the power of love as one that reunites human being to God, the foundation of his being; with his neighbor; and especially with himself. Finally, the text exposes how Tillich understands that the relationship between agape and eros is essential for understanding love as a single and indivisible force, capable of closing the ambiguities of life and presenting itself as grace to the human being, opening possibilities for overcoming the laws and the problematic of the contextualization of ethics in the historical transitions of the world.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The main objective of this research is the prospect of a deeper study on mysticism as a possibility for enlarging the knowledge in the symbolic and fundamental field of the Sciences of Religion. Our interest in researching the medieval records of Mechthild of Magdeburg, the flieBende Das Licht der Gottheit - object of this essay - is based on the feasibility of contributing to the debate on the human condition, emphasizing the inherent knowledge of the soul that loves God, disregarding her own self as consisted literally in the language of the text under study. Our hypothesis is that the movement extended over the established senses in concepts belonging to the religious context of western Christianity with reference to love, eros and agape, - as a key to reading -, sustains a possible understanding of love itself, from the development of a hermeneutic of the mystical language in focus. The loyalty to Mechthild of Magdeburg s records, written in vernacular language, the speculation of authors before and contemporary to her, and information of the religious medieval female authors, of the so called Frauenmyistic (female mysticism), formalized the development of our speculation around the mystique of love unfolded in the infusion of love as a deity. The Love of God, substantiated in the essence of the condition of the soul in distress by the inexorable search for that love, unfolds in the apex of love - concept formalized in the final construction of the research - as the best way of setting the dynamics between eros and agape available in the language of the flieBende Licht der Gottheit
O objetivo principal desta pesquisa está na perspectiva de um aprofundamento do estudo da mística como possibilidade de ampliação do conhecimento no campo simbólico e fundamental nas Ciências da Religião. Nosso interesse em pesquisar os registros medievais de Mechthild de Magdeburg, o Das flieBende Licht der Gottheit - objeto desse trabalho - reside na viabilidade em contribuir para o debate sobre a condição humana, enfatizando o saber inerente à alma que ama Deus, desfazendo-se de si mesma, constituída na linguagem literal do texto em estudo. Nossa hipótese é de que o movimento constelado entre os sentidos estabelecidos em conceitos próprios ao contexto religioso do cristianismo ocidental referentes ao amor, eros e ágape, - como chave de leitura -, sustenta uma possível compreensão do próprio amor, a partir do desenvolvimento de uma hermenêutica da linguagem mística em foco. A fidelidade aos registros de Mechthild de Magdeburg, escritos em língua vernacular, a especulação de autores anteriores e contemporâneos a ela e, as informações sobre as autoras medievais religiosas, da chamada Frauenmyistic (mística feminina), formalizaram o desenvolvimento de nossa especulação em torno da mística do amor desdobrada na infusão do amor deidade. O Amor de Deus, substanciado na essência da condição da alma em sofrimento pela procura inexorável desse amor, se desdobra no cúmulo do amor conceito formalizado na construção final da pesquisa - como a melhor possibilidade de configuração da dinâmica disponibilizada entre eros e agape na linguagem do Das flieBende Licht der Gottheit

Text in German
From a Christian perspective, complete wellness is available for man. This fact is based on God's unconditional Agape-love bestowed on man in Jesus Christ. It is by this love that being is offered a perfect vision of eternal existence. The Bible clearly shows that even creation was brought forth by the very word in which the love of the creator manifested itself in a mighty way. All being is being in the love of God, apart from which it will cease to exist. It would therefore seem advisable to examine Agape as a basic ontological category, which is our intention in this treatise. Following the course of salvation history we shall demonstrate how the love of God is responsible for being in all its complexity, where the separate parts work together constructively, thus glorifying their creator. In this way we behold the order of being in Agape. We move our attention beyond salvation of the individual but rather focus on the community aspect of salvation, and thus demonstrate from a biblical point of view, the significance of the New Testament ecclesia as the spearhead of God's Kingdom. We will show that it is the intention of Agape to give a specific Christian character to the community of believers as a witness to a world which is lacking in love and therefore also without proper orientation in its being. Where the ecclesia has lost its trait of love, we advise an uncompromising return to a corrective gospel as designed by the creator for true being, keeping in mind the limits, which the church has been given as an existing body in this world. What must never leave our focus, however, is that we extend to each other the forgiveness of Christ as the core of God's love, thus holding on to the distinct difference between Christian and non-Christian being. We therefore also recommend to examine the denominational structure of Christianity whether it is in conflict with a being that carries the mark of God's love. We remind that Agape wants to cause unity in a concrete way - unity that cannot be brought about by any secular strategy, but only by the power of God. By reorganizing our personal as well as our ecclesiastical being, the love of God will also verify the truth of God completely.
Systematic Theology & Theological Ethics
D.Th. (Systematic Theology)

abstract: Moral philosophy should create concepts and formulate arguments to articulate and assess the statements and behaviors of the morally devoted and the traditions (such as religious and ethical systems) founded by the morally devoted. Many moral devotees and their traditions advocate love as the ideal to live by. Therefore, moral philosophy needs an account of love as an ideal. I define an ideal as an instrument for organizing a life and show that this definition is more adequate than previous definitions. Ideals can be founded on virtues, and I show that love is a virtue. I define love as a composite attitude whose elements are benevolence, consideration, perception of moment (importance or significance), and receptivity. I define receptivity as the ability to be with someone without imposing careless or compulsive expectations. I argue that receptivity curbs the excesses and supplements the defects of the other elements. Love as an ideal is often understood as universal love. However, there are three problems with universal love: it could be too demanding, it could prevent intimacy and special relationships, and it could require a person to love their abuser. I argue that love can be extended to all human beings without posing unacceptable risks, once love is correctly defined and the ideal correctly understood. Because of the revelations of ecology and the ongoing transformation of sensibilities about the value of the nonhuman, love should be extended to the nonhuman. I argue that love can be given to the nonhuman in the same way it is to the human, with appropriate variations. But how much of the nonhuman would an ideal direct one to love? I argue for two limits to universal love: it does not make sense to extend it to nonliving things, and it can be extended to all living things. I show that loving all living things does not depend on whether they can reciprocate, and I argue that it would not prevent one from living a recognizably human life.
Dissertation/Thesis
Doctoral Dissertation Philosophy 2020

The intent of this thesis is to catalogue and seek to understand why we desire what we desire and how this desire is transcribed onto the landscape. Applying this knowledge can be used to assist landscape architects through the design process by understanding the complex systems that interact to define I and We. Questions of concern to this thesis can be summarized as; • Is the theory that our desires affect the designs of landscape architects tenable? • Can this theory be implemented? • And, if so, to what degree?

The concept of love abounds in the Bible but it is questionable whether the same un-derstanding that the antique audiences of the biblical documents could have had of this concept is prevalent in our time. The reason for such doubt lies, simply, in the noticeable absence of regard for each other among (even devout) people. The study was directed towards an investigation of theological and popular views on biblical love as well as a brief overview of lexicographical works by known scholars as regards the noun  and the verb . It was found that, despite the vol-ume of entries, not much in the way of clarification of the meaning of  and re-lated words is available. There is, indeed, a dire lack of contemporary social-scien-tific related data as regards this important concept and related matters. The world of the New Testament differs widely from the one we live in and a brief overview was given from social-scientific sources on the historical-cultural aspects of the first century Mediterranean world. This was done from the perspective of making use of such data in the exegesis of three shorts text-segments selected from the Gospel of John. The text-segments John 3: 16; 13: 34-45 and 21: 15-17 are well-known for the bear-ing they have on the noun  and the verb  in the Fourth Gospel as well as the popular meaning/s that is quite commonly ascribed to the texts. Exegesis was done from a grammatical-historical paradigm with joint usage of applicable historical-cultural data.
Biblical and Ancient studies
D. Th. (New Testament)

The ways of love in the prose Jozova Hanule The work deals with the theological interpretation of prose works Květa Legátová Jozova Hanule and looking for his referral options due to the different forms of love, which presents Benedict VXI. in the Encyclical Deus caritas est. In theological perspective focuses on how it is represented in the work of eros and agape and their relationship. On this basis, I try to show how the above prose refers to the mystery of transformation of man and definitive finding his personal identity in a community of unconditional love with another person and participate in the sharing of the eternal Father, the Son and the Holy Spirit. Through the theory of ignition in the text affected by three plane plot of the story. In each of them the protagonist encounters an amendment to another form of love, which is gradually determined. Build and during his life journey from Brno to Želary discovers first love erotic and later meetings with selfless love, agape gradually grows into the fullness of perfect love, which combines eros and agape. Keywords ways of love, erós, agapé, communion of love, theological interpretation of literature, prose Jozova Hanule

碩士
台灣神學研究學院
基督教研究道學碩士班
107
The focus of this thesis is on the relevance of the human desire to the Christian Agape in C.S. Lewis’s three books: Surprised by Joy, The Great Divorce, and The Four Loves. Human desire is a way by which God leads a person to get rid of one’s self-centeredness and relate to other persons. The traditional Christian ethics has followed Martin Luther to regard the Agape, namely the selfless love, as the principle of the Christian life. However, according to the Agape— the selfless love, people tends to emphasize one-sidedly upon the selfless giving without paying full attention to another side of the human need to be satisfied. We contend that no matter the relationship between the human and God, or between the human beings, it is legitimate to seek the satisfaction of one’s spirit in the relationship of love. If the human desire has been ignored, it is impossible to fulfil the commandment of love. The purpose of the thesis is to claim that the life state of longing for being satisfied is the beginning of getting rid of one’s self-centeredness in order to seek God. While encountering with God, by living in the Agape of the Triune God, one will find out the real identity of himself/herself and be able to love the real self and others.