Tesis sobre el tema "Brethren of the Free Spirit"

The purpose of this thesis is to provide a blueprint for the creation of the Free Spirit Children's Nature Center. The center has in mind the preservation of a habitat and will offer naturalist programs that enhance children's understanding and love of nature. The interactive nature of the experiences provided through the programs and activities will offer children a hands-on approach to learning that is developmentally appropriate. The primary role of the nature center is proposed to re-create a sense of connectedness to nature and generate healthy communities.

The novel renames Nikos Kazantzakis as Cosmas Eleftherakis and follows him during the last six months of his life. It dramatises imaginary meetings between Eleftherakis and Albert Camus, Eleftherakis' trip to China, conspiracies against him orchestrated by the Church of Greece and the Greek Writers Society. The critical component surveys the historical novel and Kazantzakis' own historical novels.

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE EXCELENCIA ACADEMICA
A presente tese apresenta uma reflexão sobre como poderia ser desenvolvida uma abordagem filosófica no ensino, procurando pensar a sua importância no contexto atual, e com que objetivos ela deveria ser proposta como modo de ensinar. Para tanto, a pesquisa se debruçou sobre o pensamento de Friedrich Nietzsche e de Hans-Georg Gadamer, dois autores que partem de um olhar perspectivista e interpretativo do conhecimento, porém pensando a partir de épocas e com propostas educacionais significativamente diferentes. Após um introdutório panorama acerca do desenvolvimento da hermenêutica, com vistas a contextualizar e explicitar as vinculações históricas e filosóficas entre os dois autores, o movimento seguinte desta investigação procura compreender e contrabalançar as ideias que ambos apresentam em relação à nossa lida com a linguagem e com o arcabouço de conhecimentos já existentes, os quais configuram a nossa conjuntura (história, tradição) e constituem aspectos basilares para qualquer reflexão sobre conhecimento e formação. A noção de formação é justamente o foco da sequência deste trabalho. Nesse momento são contrastadas as propostas formativas de Nietzsche e de Gadamer a partir das análises que estes fazem de suas épocas e dos objetivos que cada um defende para o ensino. A partir desse ponto torna-se possível uma decisão sobre que tipo de abordagem filosófica se justifica como modo de ensinar para os dias atuais. Em seu momento final, o trabalho procura delimitar tal proposta de abordagem filosófica e ressaltar quais aspectos e práticas devem fazer parte das experiências de ensino que a tomem como modelo.
This thesis reflects on how a philosophical approach to learning could be developed, its importance in the current context and the aims that justify this proposal as a way of teaching. The analysis explores Nietzsche s and Gadamer s work, authors who start from a perspectivist and interpretative standpoint on knowledge. However, they wrote in different historical periods and, consequently, developed different educational proposals. A panoramic introduction on the hermeneutical perspective intends to contextualize and to clarify the historical and philosophical connections between both authors. The next stage of the analysis is to confront Nietzsche s and Gadamer s ideas about language and the prior knowledge that configures our historical tradition, both of which constitute fundamental features for any analysis of knowledge and education. The concept of education (formation) then establishes the focus of the rest of this work. Nietzsche s and Gadamer s proposals for education are contrasted in relation to their contextualized analyses and the objectives each one defends for education. Based on this discussion, a decision becomes possible about which philosophical approach is justified as a basis for teaching nowadays. The thesis then delimits such a philosophical approach and emphasizes which aspects and practices should constitute the learning experience that appropriates the proposed philosophical approach as an ideal.

This thesis consists of a series of encounters with textual figures, or conceptual personae, which are strongly associated with freedom in Nietzsche???s oeuvre. The conceptual persona, drawn from the work of Deleuze and Guattari, is an integral part of the process of developing and articulating philosophical concepts. Nietzsche???s texts abound with figures, both anthropomorphic and otherwise. I suggest that regarding these figures as conceptual personae in the Deleuzo-Guattarian sense offers a way into some of Nietzsche???s most complex ideas. Freedom surely ranks among Nietzsche???s most multifaceted and teasingly elusive ideations. It has not, however, benefited from the intensive scholarship devoted to signature Nietzschean themes such as will to power, nihilism, or eternal return. This thesis seeks to raise the profile of Nietzsche???s innovations on the subject of freedom by means of close readings of texts featuring three conceptual personae of Nietzschean freedom. These are the free spirit, the sovereign individual, and Zarathustra. These three personae embody freedom as plural and processual. They animate a conception of freedom as something to be striven for, and, indeed, striven for differently by different individuals. Highlighting the infinite variability of embodied freedom, each persona problematises freedom in a distinctly different manner. The free spirit, understood as representing the intersection between freedom and truth, is a primarily epistemological figure. The sovereign individual, who transvaluates bad conscience into good by means of a masterly praxis of promising, instantiates a novel reconstruction of Kantian autonomy as is thus an ethico-political figure. Zarathustra bodies forth an ontology of freedom based on creative willing. A detailed study of the complex interaction of the three conceptual personae of freedom is beyond the scope of this project. I outline the contours of such a study in the concluding chapter, arguing that the reverberations between the three figures offer a further demonstration, if that were still needed, of the rich originality of Nietzsche???s thought of freedom.

LOPES, Camila Pessoa. O espírito livre em Nietzsche. 2007. 139f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2007.
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The objective of the present work is to explore Nietzsche’s concept of free spirit. To comprehend that concept we will first atempt to understand the distinction Nietzsche establishes between romantic pessimism end dionisiac pessimism and, therefor, Nietzsche’s description of the two types of pessimists in humanity, those suffering an impoverishment of life and those suffering an abundance of life. Breaking from the philosophy of Schopenhauer, Nietzsche invents the free spirits to whom he dedicates his philosophy. Nietzsche calls them the philosophers of the future, those who will have the inclination to comprehend what is perspectivism in each evaluation, as well as to apprehend the necessary injustice of all pros and cons. They must take into account the problem of hierarchy, in others words, that which throughout history we learned to feel as worth. Self cultivation, therefor, implicates the flowering of the free spirit. To achieve this, cultural conditions are mixed with aspects of instinctive life singularities that result in the modeling, the formation of the spirit. “Free spirit’s natural history” is a laconic fragment that gives us the opportunity to issue a commentary about the morality of customs and the history of moral feelings. Convinced of this invention, it is apprehend that Nietzsche’s philosophy constantly imposes the contrast between the individual and the politic, thus revealing the necessity to affirm it vehemently as an alternative to any situation that does not consider the possibilities of individual growth, or that weakens individual nature, both situations verified and proved with the nihilism of modern ideas. With the free spirit one hopes to take a step forward into the knowledge and the overcoming of moral.
O presente trabalho tem por objetivo explorar o que Nietzsche conceitua como espírito livre. Para a compreensão desse conceito, em primeiro lugar procuraremos compreender a distinção feita por ele entre pessimismo romântico e pessimismo dionisíaco e, por conseguinte, sua descrição sobre os dois tipos de pessimistas na humanidade, aqueles que sofrem de empobrecimento e aqueles que sofrem de abundância de vida. Rompendo com a filosofia de Schopenhauer, Nietzsche inventa os espíritos livres e a eles dedica sua filosofia. Ele os chama de filósofos do futuro, aqueles que terão o pendor para compreender o que é perspectivista em cada valoração, como também, para apreender a injustiça necessária de todo pró e contra. Eles devem olhar o problema da hierarquia, ou seja, aquilo que durante a história aprendemos a sentir como valor. O cultivo de si, portanto, implica o florescimento do espírito livre. Para tanto as condições da cultura são mescladas a aspectos da singularidade da vida instintiva que acabam por modelar, por formar o espírito. “A história natural do espírito livre” é um lacônico fragmento que enseja o comentário sobre a moralidade dos costumes e a história dos sentimentos morais. Certos dessa invenção, apreende-se que a filosofia de Nietzsche põe constantemente o contraste entre o individual e o político, revelando-se assim a necessidade de afirmá-la de forma contundente, como uma alternativa à qualquer situação que desconsidera as possibilidades de crescimento individual ou que enfraqueça a natureza do indivíduo, ambas situações constatadas e constatáveis com o niilismo das idéias modernas. Com o espírito livre espera-se um passo avante no conhecimento e a superação da moral.

The most systematic work Martin Luther ever created was his De servo arbitrio / The Bondage of the Will (1525), his powerful polemic against the leading Humanist of his day, Erasmus, who had criticized Luther in his De libero arbitrio diatribe sive collatio / The Freedom of the Will (1524). Luther's The Bondage of the Will is regarded as a work representing the organic unity of his entire theological thought; it can be seen as his theology in a condensed form. In spite of the immense significance of Luther's magnum opus, its theological structure and content have so far not yet been satisfactorily revealed. Much research has been conducted on certain detailed aspects of this work of Luther's, such as the problems of the free will, determinism, and predestination. The basic weakness of those analyses is that the details of The Bondage of the Will can be correctly understood only on the basis of a comprehension of the basic systematic theological idea of his work. The very kernel of Luther's own thought and the deepest intentions of his theology in this work are best comprehended by analyzing the inner structure and cohesion of his own thinking and by seeing how his argumentation developed in his dispute with Erasmus. The task of this study is to expose the fundamental systematic theological idea and structure in Luther's The Bondage of the Will. The method employed in the present study is a comprehensive systematic analysis of Luther's thought in his work. Attention will be paid to the conceptualization of issues by Luther, to his main propositions and the arguments he uses to support his claims, and to the structural principles and the core body of his thinking system. The debate between Luther and Erasmus contained genuine paradigmatic differences in their understanding of the Christian faith, but also some misunderstandings, even intentional misinterpretations. The present study aims at clarifying these conceptual confusions and at exploring the possibility of some degree of reconciliation between the conflicting views. My hypothesis is that Luther's own specific and comprehensive understanding of the Trinitarian theology of grace, with special emphasis on Pneumatology, alongside the more obvious Christology, strongly linked with the theology of creation, is the fundamental thought structure of his magnum opus. This enables him to get rid of the common Late Medieval teaching of the free choice of the human being, represented by Erasmus. Above all, Luther is a theologian of grace, sola gratia. The Bondage of the Will, the most Pneumatological treatise he ever wrote, offers a radical and comprehensive Trinitarian theology of grace. Luther understands the human being as an "ecstatic" creature who receives his/her existence and the quality of his/her existence from extra se. Luther argues for this paradigm in terms of the theology of creation, Christology, Pneumatology, and soteriology. As such, the human being was created a creature which is destined for union with his/her Creator in the Holy Spirit who is the actual presence of the Creator in his creature, God sharing his life with the human being. After losing this original state of union, the human being became a battlefield of the opposing transcendental powers, Satan and sin on the one side, and God and his grace, on the other side. The human is free in "things below oneself," in matters that belong to daily human life, but he/she is not free in "things above oneself," in matters that transcend the human being. Luther sees sin as human infirmity, inability to get rid of unbelief and pride which destroyed the human's union with God. The human being cannot change his/her evil orientation but must continue such as he/she is: this is Luther's concept of "the necessity of immutability"; he applies this philosophical concept to soteriological usage. The human being is in a desperate situation in regard to his/her capacities of contributing to his/her own salvation; here Luther follows his logic of theologia crucis. Both in terms of creation and salvation, the human being is meant to be in a communion of life with the Triune God. Luther develops a strong soteriology, understood in terms of an intimate union between the Triune God and the human being. This union is not primarily a cognitive-rational and morally responsible relation, as Erasmus was inclined to think, but a union of being with Christ in the Holy Spirit, koinonia/unio cum Christo in Spiritu sancto. The quality of a human being's life in this world and his/her eternal beatitude depends on whether his/her person is or is not in union with the Holy Trinity. In his Trinitarian theology of grace, Pneumatology, arguably neglected in Medieval times, is powerfully revived. Luther's conception of divine grace, with some peculiarities of his own, recalls Augustine's doctrine of grace, differing from the soteriological views of Scholasticism and Nominalism. The present study culminates in a systematic presentation of the three dimensions of Luther's Trinitarian doctrine of grace: First, contrition, conversion, and faith are effected by God's Spirit, sola fide is a thoroughly Pneumatological concept - a fact not sufficiently emphasized in research. Second, Luther sees the union with Christ simultaneously as a Christological and as a Pneumatological reality - a view not underscored in research. Third, sanctification means growth in love by way of being increasingly controlled by the Holy Spirit, who is the essence of divine love. This three-dimensional conception of grace can be supported by other works of Luther's mature theology. There are strong points of contact with Johannine, Pauline, Augustinian, and Greek Patristic theology here; a more detailed analysis of these connections, however, is not in the scope of the study at hand. The results of the study intensify the ecumenical potential of Luther's doctrine of grace. Moreover, these results contribute an amendment to the Finnish school of Luther interpretation where the Pneumatological dimension is underemphasized in the first and the second dimensions of Luther's doctrine of grace. Finally, the possibility of some degree of reconciliation between the views of Erasmus and Luther will be considered.

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O presente trabalho tem por objetivo explorar o que Nietzsche conceitua como espÃrito livre. Para a compreensÃo desse conceito, em primeiro lugar procuraremos compreender a distinÃÃo feita por ele entre pessimismo romÃntico e pessimismo dionisÃaco e, por conseguinte, sua descriÃÃo sobre os dois tipos de pessimistas na humanidade, aqueles que sofrem de empobrecimento e aqueles que sofrem de abundÃncia de vida. Rompendo com a filosofia de Schopenhauer, Nietzsche inventa os espÃritos livres e a eles dedica sua filosofia. Ele os chama de filÃsofos do futuro, aqueles que terÃo o pendor para compreender o que à perspectivista em cada valoraÃÃo, como tambÃm, para apreender a injustiÃa necessÃria de todo prà e contra. Eles devem olhar o problema da hierarquia, ou seja, aquilo que durante a histÃria aprendemos a sentir como valor. O cultivo de si, portanto, implica o florescimento do espÃrito livre. Para tanto as condiÃÃes da cultura sÃo mescladas a aspectos da singularidade da vida instintiva que acabam por modelar, por formar o espÃrito. âA histÃria natural do espÃrito livreâ à um lacÃnico fragmento que enseja o comentÃrio sobre a moralidade dos costumes e a histÃria dos sentimentos morais. Certos dessa invenÃÃo, apreende-se que a filosofia de Nietzsche pÃe constantemente o contraste entre o individual e o polÃtico, revelando-se assim a necessidade de afirmÃ-la de forma contundente, como uma alternativa à qualquer situaÃÃo que desconsidera as possibilidades de crescimento individual ou que enfraqueÃa a natureza do indivÃduo, ambas situaÃÃes constatadas e constatÃveis com o niilismo das idÃias modernas. Com o espÃrito livre espera-se um passo avante no conhecimento e a superaÃÃo da moral.
The objective of the present work is to explore Nietzscheâs concept of free spirit. To comprehend that concept we will first atempt to understand the distinction Nietzsche establishes between romantic pessimism end dionisiac pessimism and, therefor, Nietzscheâs description of the two types of pessimists in humanity, those suffering an impoverishment of life and those suffering an abundance of life. Breaking from the philosophy of Schopenhauer, Nietzsche invents the free spirits to whom he dedicates his philosophy. Nietzsche calls them the philosophers of the future, those who will have the inclination to comprehend what is perspectivism in each evaluation, as well as to apprehend the necessary injustice of all pros and cons. They must take into account the problem of hierarchy, in others words, that which throughout history we learned to feel as worth. Self cultivation, therefor, implicates the flowering of the free spirit. To achieve this, cultural conditions are mixed with aspects of instinctive life singularities that result in the modeling, the formation of the spirit. âFree spiritâs natural historyâ is a laconic fragment that gives us the opportunity to issue a commentary about the morality of customs and the history of moral feelings. Convinced of this invention, it is apprehend that Nietzscheâs philosophy constantly imposes the contrast between the individual and the politic, thus revealing the necessity to affirm it vehemently as an alternative to any situation that does not consider the possibilities of individual growth, or that weakens individual nature, both situations verified and proved with the nihilism of modern ideas. With the free spirit one hopes to take a step forward into the knowledge and the overcoming of moral.

A presente tese apresenta uma reflexão sobre o perspectivismo nietzschiano e sua relação com o projeto de uma transvaloração dos valores, ao qual estaria subordinado. Daí falarmos num \"primado da prática\" sobre a teoria a partir de um paralelo com o pensamento kantiano, que nos fornece elementos para pensar, por exemplo, a possibilidade de um discurso \"normativo\" mesmo ali onde os aspectos \"descritivos\" da cosmologia pareciam sufocar a capacidade do homem para a ação. Torna-se plausível, desse ponto de vista, a idéia de uma \"guerra filosófica\", conduzida sob o signo do espírito livre e de sua liberdade de tipo nobre, contra o dogmatismo que teria marcado os vários empreendimentos filosóficos da história ocidental. Graças ao duplo ponto de vista de inspiração kantiana, porém, e ao propósito de não aceitar acriticamente a \"letra do texto\", uma tal guerra deixaria de atrelar-se à defesa da aristocracia e poderia associar-se a certos ideais dessa mesma tradição cultural que Nietzsche teria pretendido implodir, entre eles a liberdade individual e de criação cuja efetividade parece depender, em princípio, de um certo pressuposto democrático.
This work presents a reflection on Nietzsche\'s perspectivism and its relation to the project of a transvaluation of values, on which it would be dependent. That\'s why we conceive a \"primacy of practice\" over theory based on a parallel with Kant\'s philosophy, which enables us to conceive the possibility, for example, of a \"normative\" speech even where the \"descriptive\" elements of cosmology seemed to suppress man\'s capacity to act. It becomes plausible, from that point of view, to think of a \"philosophical war\", carried under the ideal of the free spirit and its noble freedom, against the dogmatism that would be present in all philosophical enterprises in occidental history. Thanks, though, to a Kant inspired double point of view, and to the purpose of not acritically accepting the \"exact meaning\" of Nietzsche\'s word, such a war would no more be bound to the support of aristocracy, and could be tied to certain ideals of this same cultural tradition that Nietzsche would have intended to destroy. Among such ideals, there would be individual freedom, and freedom of creation, whose effectiveness seems, in principle, to depend on a certain democratical pressuposition.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
Essa pesquisa é uma composição realizada com professores, alunos, Nietzsche, Foucault, Deleuze sobre como somos constituídos por linhas de força que nos subjetivam a todo instante e quais são as possibilidades de resistência que podemos criar diante de tais processos de subjetivação. O objetivo é apresentar uma discussão sobre a formação de professores buscando a possibilidade da existência de um espírito livre segundo Nietzsche (2005,2008a, 2008b, 2012a, 2012b, 2012c) que tenha o cuidado de si, conforme Foucault (1984, 1985, 2010), enfim, um nômade capaz de devir-guerreiro de acordo com Deleuze e Guatarri (1996) em um curso de licenciatura em matemática. Para isso, a produção de dados foi feita por meio de cartografias de subjetividades humanas com oito professores de matemática e uma pedagoga do ensino básico da rede pública, sete professores de um curso de Licenciatura em Matemática e cartografias coletivas com os licenciandos deste mesmo curso de licenciatura que forneceram fluxos de pensamentos sobre a formação, tais como: Quem forma quem? Como o sujeito se torna um professor de matemática? Como se dão as trajetórias de formação do licenciando em matemática? Qual a contribuição do curso de licenciatura para a formação dos professores? Qual tipo de profissional nossos cursos de licenciatura tem formado? Será que as linhas de força de nossos cursos de licenciatura em Matemática têm auxiliado na invenção de sujeitos capazes de resistir às subjetivações existentes em tal curso? Enfim, podemos encontrar espíritos livres em um curso de licenciatura em matemática? Tais questões proporcionaram um movimento que descreve as rupturas, os encontros, as fugas, os agenciamentos, as resistências, as arborescências, os rizomas que são (re) criados continuamente neste movimento de se inventar.
This research is a composition performed with teachers, students, Nietzsche, Foucault, Deleuze about how we are made up of lines of force that subjectify in all the time and what are the possibilities of resistance that we can create on such subjective processes. The goal is to present a discussion on the training of teachers seeking the possibility of a free spirit according to Nietzsche (2005, 2008a, 2008b, 2012a, 2012b, 2012c) that take care of itself, as Foucault (1984, 1985, 2010) finally, a nomadic warrior capable of becoming according to Deleuze and Guattari (1996) in a math degree course. For this data production was made by cartography of human subjectivities eight math teacher and a pedagogue of basic education in public schools, seven professors from a Bachelor's Degree in Mathematics and collective cartographies with licentiate this same course degree who provided thoughts flow on training, such as: who so who? As the subject becomes a math teacher? How to give training trajectories of licensing in mathematics? What is the degree course's contribution to the training of teachers? What kind of professional our degree courses has formed? Will the lines of force of our degree courses in mathematics have helped in the invention of individuals capable of resisting the existing subjectivities in such a course? Finally, we can find free spirits in a math degree course? These issues provided a movement that describes the breaks, meetings, leaks, assemblages, the resistance, the arborescences, rhizomes that are (re) created continuously in this movement to invent.

The present dissertation had aimed to analyze the concept of devil in the novel: Grande sertão: veredas (1956), by Guimarães Rosa. It was attempted to verify the cultural traces in the process of demonification, accomplishing a historic-cultural and literary study, from the Christian tradition until the contemporaneity, establishing a correlation with the previously mentioned novel. In it, we observed Satan s infernal character, in an obsessing manner, as the mind s representative restricted to the colective imaginative of bachlands. In the author and in Riobaldo, the narrator, both we notice a new perspective concerning the idea of inner devil symbolizing the personification of evil linked to the human condition. In this direction, I unleash the subject from demonological creeds, in the status of free spirit, it seems to become autonomous, as the possessor of its own actions and the detainer of its own fate.
O objetivo da presente dissertação foi analisar a concepção de diabo no romance Grande sertão: veredas (1956), de Guimarães Rosa. Procuramos averiguar os vestígios culturais do processo de demonização, realizando um estudo histórico-cultural e literário, desde a tradição cristã até a época contemporânea, estabelecendo uma co-relação com o referido romance. Neste, constatamos a figura do Satã infernal, de caráter obsedante, como representação mental restrita ao imaginário coletivo do sertão. Verificamos uma nova perspectiva, tanto no autor quanto no personagem Riobaldo, a respeito da noção de diabo interior simbolizando a personificação do mal vinculado à condição humana. Por esse viés, liberto das crenças demonológicas, o sujeito, na condição de espírito livre, parece tornar-se autônomo, como dono de suas ações e detentor de seu próprio destino.

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This work aims to analyze the Nietzsche s project of an ethics of friendship, as it appears in the writings of the so-called second period of the production of the German philosopher (1876-1882). We begin with the hypothesis that the Nietzsche s philosophy undertaking must be understood as an experimental process that aims to overthrow the metaphysical foundations of the philosophy, art and religion to reveal a affirmative and original intent of morality in which the individual's self appears as main theme. This moral of the individuality, however, relies on the notion of friendship because the individual is understood by Nietzsche as a multiple and constituted from the basis of relations among their peers, whose result is the assertion of life. Objects to the morality of compassion for this lead to the denial of the existence abnegation of the individual and their submission to the fellow man, the German philosopher recovers the notion of friendship as antidote to the decadence of modern relationships, whose balance is the rise of the absolute value of equality gregarious and the consequent illness of the human. The assertion of himself and of the reality are the foundations of a type of thinking that connects the morality to individual pathos which is constructing the shaft from the experimental and obtain as result not a canon of values, but the freedom of spirit and happiness tragic-existential. This hypothesis will require an analysis of methodological assumptions that mark the thought of Nietzsche in this second period, summarized under the concept of experimentalism. In the first chapter of this work is carried out an examination of the experimental procedure and the use of this stratagem for analysis of life and human phenomenon, which leads to the relationship between loneliness, illness and friendship as a privileged space for experimenting with the individual with himself. The three following chapters deal with the Nietzsche's critical of the foundations of the ethics of compassion and then be listed the two devices that characterize the design his project of the ethics of friendship: freedom of spirit and sharing of happiness.The notion of freedom of spirit encompasses some of the virtues of his moral of the future: the courage of detachment, the simplicity that make possible the nomadic life of the stroller and strength of the enemy. The sharing of happiness refers, in turn, the concept of life as celebration, virtue of the laughter and a sense prophylactic of the Mitfreude, which opposed to the compassion (Mitleide) presents itself as a congratulation (Mitfreunde).
O presente trabalho de pesquisa pretende analisar o projeto nietzscheano de uma ética da amizade, tal como esse se apresenta nos escritos do chamado segundo período da produção do filósofo alemão (1876-1882). Parte-se da hipótese de que o empreendimento filosófico de Nietzsche deve ser entendido como um processo experimental que almeja derrocar as bases metafísicas da filosofia, da arte e da religião para revelar uma intenção afirmativa e original da moralidade na qual a autoformação do indivíduo aparece como mote principal. Essa moral da individualidade, entretanto, se apóia sobre a noção de amizade porque o indivíduo é compreendido por Nietzsche como múltiplo e constituído a partir de relações entre seus pares, cujo resultado é a asserção da vida. Opondo-se à moral da compaixão por esta conduzir à negação da existência pela abnegação do indivíduo e sua submissão ao próximo, o filósofo alemão recupera a noção de amizade como antídoto contra a décadence das relações modernas, cujo saldo é a ascenção do valor absoluto da igualdade gregária e o consequente adoecimento do humano. A afirmação de si e da realidade enquanto tal são as bases de um tipo de pensamento que liga a moralidade ao pathos individual que se contrói a partir do eixo experimental e obtém como resultado não um cânone de valores, mas a liberdade do espírito e a alegria trágico-existencial. Essa hipótese exigirá uma análise dos pressupostos metodológicos que marcam o pensamento de Nietzsche nesse segundo período, resumidos sob a noção de experimentalismo. No primeiro capítulo desse trabalho realiza-se um exame do procedimento experimental e do uso desse estratagema para análise da vida e dos fenômenos humanos, o que conduz à relação entre solidão, doença e amizade como espaços privilegiados de experimentação do indivíduo consigo mesmo. Os três capítulos seguintes tratam de analisar a crítica de Nietzsche aos fundamentos da ética da compaixão para, em seguida serem elencados os dois dispositivos que caracterizam o projeto de uma ética da amizade: a liberdade do espírito e a partilha da alegria. A noção de liberdade de espírito encerra algumas das virtudes apresentadas por Nietzsche para a sua moral do futuro: a coragem do desprendimento, a simplicidade que possibilita o nomadismo do andarilho e a resistência do inimigo. A partilha da alegria remete, por sua vez, à concepção da vida como festa, à virtude do riso e ao sentido profilático da Mitfreude, a qual, contraposta à compaixão (Mitleide) se apresenta como congratulação (Mitfreunde).

How should we contemplate spiritual freedom in modern liberal societies? This dissertation explores spiritual freedom by presenting the figure of the free spirit, a figure modeled after Nietzsche's description of one. The free spirit exemplifies the possibilities for spiritual freedom, and his relation to political order uncovers important implications for our understanding of political freedom. The free spirit affirms life--he finds meaning and value in life--apart from politics and community. He does so by taking an aesthetic perspective. A certain type of spirit is necessary for such aesthetic perspective: a free spirit, a skeptic who liberates oneself from political community, religious traditions, and common values of his time. A deeper understanding of the free spirit also reveals a deeper understanding of individual autonomy. Individual autonomy is one of the bedrocks of liberal political order, a foundation that is threatened by criticisms from progressives and communitarians. Progressives attack the very possibility of employing individual autonomy as a justification for the founding of liberal government. In a similar vein, communitarians attack the possibility and the desirability of treating individuals as autonomous units, highlighting the social and communal basis of personhood and the dangers of individual "atomism". The attacks aimed at individual autonomy are simultaneously attacks on liberal political order. The explication of the free spirit in this dissertation is an attempt to combat these critiques of liberal political order on the basis of individual autonomy. The free spirit presented here reminds us that a wholly liberal defense of individual rights must include the political space for aesthetic perspective. For a society to be truly free it must respect and protect each individual's liberty to treat existence as a spectacle, to detach themselves from popular worldly concerns, whether political, cultural, or social.
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This case study evaluates the process of affirmative business development within a federal correctional psychiatric facility for federal offenders with mental illness serving long or indeterminate sentences. It examines how the business associates (i.e., offenders with mental illness who are self-employed in the affirmative business) change through working in the affirmative business, and what challenges and benefits they experience. The aim is to disseminate knowledge that will assist in developing supported employment opportunities for offenders with serious mental illness. Qualitative and participatory research methods are used to give a descriptive account of the experience of 14 business associates within a critical paradigm. The framework that guided this study included the Canadian Model of Occupational Performance and Engagement (CMOP-E); the Theory of Planned Behaviour (TPB); and a Community Economic Development (CED) approach. Strategies were incorporated to maintain rigor and ensure trustworthiness and quality of the findings. The data outlined the first 6 years of the affirmative business. Interviews and observations were conducted during year 7 and 8 of the affirmative business. Reviews of documents and artifacts were current and historical in nature. Three overlapping phases of business development, outreach, and replication are discussed along with their corresponding core tasks of skepticism, tensions of growth, and transformation. Within each phase, six overlapping themes emerge: business development; personal growth, recovery, and hope; ongoing support; the prison environment; volunteerism; and the community. Self-employment within the affirmative iii business emerges as having an encouraging effect on promoting empowerment and recovery, increasing self-reliance and self-efficacy, helping symptoms, learning new ways to resolve conflict, and improving understanding of employment support needs.
Thesis (Master, Rehabilitation Science) -- Queen's University, 2010-04-26 15:43:13.848

Thesis (Ph. D.)--Florida State University, 2005.
Advisor: Dr. Santa Arias, Florida State University, College of Arts and Sciences, Dept. of Modern Languages and Linguistics. Title and description from dissertation home page (viewed Sept. 19, 2005). Document formatted into pages; contains xi, 177 pages. Includes bibliographical references.

In many cultures and religions of the world the belief in transcendental realities, like God, the Devil and other benevolent and malevolent spirits are widespread. These realities are constructed in different ways, depending upon context. In light of the development Western industrial societies have undergone, it follows that the belief in transcendental realities may have given way to beliefs that are steeped more, in empiricism. However, understanding the belief in transcendental realities seems to be gaining renewed interest in various social science disciplines in light of the fact that claims of experiences of spirit possession are escalating. The implication this understanding has on the treatment a patient receives is likely to depend upon the training of the practitioner consulted. It follows that the experiences of patients who believe they are possessed by a spirit is as equally important to practitioners of psychology as it is to theologians. Psychologists would likely ascribe a spirit possession to a psychological experience; while theologians will attest to the presence of a spiritual illness. This project focussed on Free Church pastors in Germany and their perceptions of spirit possession and mental illness. To explore Free Church pastors understanding of spirit possession and mental illness is critical in light of the overlap of symptoms. Misdiagnosis may result in a client receiving treatment which may not be appropriate. Interviews with Free Church pastors were conducted. The results were analysed and 4 themes were identified. Based on these interviews conclusions could be drawn which ultimately made it clear that the German free church pastors’ theological training needs to be supplemented in the area of psychology and that the pastors are unable to cope in the area of ‘spirit possession or mental illness’
Psychology
D.Litt. et Phil. (Psychology)

碩士
國立清華大學
哲學研究所
96
Nietzsche's philosophy has its concern a reflection on the nature of life (Dasein). The nature of life becomes problematic since people has got used to a state of self-deception. What I am trying to do in this paper, first, is to follow the main theme of his book Human, All Too Human, and thus give an account of how Nietzsche see the influence of science on human being. As the latest but the most fruitful fruit of human being, Nietzsche thinks that science should carry a proper task: it can serve as a way through which we know ourselves. Morals and scientific knowledge, being but two results of human culture, due to human arrogance, have long been misunderstood. People have made themselves higher than they are and fundamentally different from the animals. Trying to free the more animal components from life, and then trying to convert themselves into some kind of moral man or scientific man, people think that they can thereby attain some kind of "progress". Nietzsche believes, however, that the genuine human progress lies rather in his deeper knowledge of himself and his clearer view of the actual situation of life. For a "knower", he should know that while one is living, one can never get rid of any part inherent in his life. According to Nietzsche, people has been put in fetters – their behavior and their spirit have been badly restricted – but all due to their own vanity and ignorance. Therefore, in order to be free, one has to be a knower, i.e. he has to eradicate any world view (Weltbetrachtung) that has once led people to a fettered life. In conclusion, I will show that in spite of his opposition of knowledge to vanity in the book, Nietzsche does not really oppose to any one of which. What Nietzsche has pointed out, however, is a higher knowledge. With this kind of knowledge, people no longer deny any single aspect of life.

The main aim of this thesis is the analysis, characterization and emphasis of the phenomenon of Free Spirit in Nietzsche's Human, All Too Human, volumes I. and II. The thesis attempts to portray the Free Spirit as a holistic concept which, in addition, converges Nietzsche's most prevalent subjects, the criticism of religion, metaphysics and culture, and the importance of education and development. The character of Free Spirit shall be used to illustrate Nietzsche's vision of the future and the possible roads, which lead to it shall be described. In the first part of the thesis, I intend to focus on the creation of the Free Spirit with emphasis on "the great liberation" and on the circumstances from which it emerges, especially in contrast to the fettered spirit. The central motive then shifts to the importance of culture, its development and escalation and its cohesion with the Free Spirit. The final part is dedicated to the effects of the Free Spirit, its tasks and possibilities, which it has for the free ranging spirit. I shall introduce the free ranging spirit as a practical manifestation of Nietzsche's thoughts and I intend to lead my exposition in that direction. An important part of the thesis is to unveil Nietzsche's thinking as centred around researching and observing humans, which is then...

Current society is much diversified as regards its culture of customs and trends encountered also in the eating habits of people. Our health-care facilities provide treatment to a good number of patients of different religions and, consequently, different eating habits. We certainly do not want the patients to be only passive recipients of medical care. That is why the nurses have to put some effort into learning about the individual eating habits of their patients. A nurse informed about food that a patient wishes or does not wish to be given is able to use her own initiative in providing what is needed to satisfy the requirements. In this way the nurse will involve the patients in the treatment and boost their confidence in the health-care staff. The theoretical section investigates primarily nutritional habits of believers of some selected religions, namely Judaism, Islam, Buddhism, Roman Catholic Church and Brethren Church. Other parts of the theoretical section analyzed some alternative nutritional trends. Also mentioned was food provision at health-care facilities and the competences of nutrition therapeutists and assistants. The empirical section formulated four objectives: (1) to specify the main features of nutritional trends met in the selected religions; (2) to measure the level of nurses' expertise in the eating habits associated with the selected religions; (3) to find out whether the nurses in providing the care respect the clients' nutritional trends as related to the selected religions; and (4) to investigate the importance and observance of specific nutritional trends in the selected religions as perceived by the clients and the nurses. The methodology relied on a quality-oriented survey performed through controlled interviews with the clients, and a quantity-oriented survey conducted through questionnaires distributed among clients and nurses. The qualitative survey was to answer these questions: What eating habits can be encountered in clients professing the selected religions? Does proper observation of the clients' eating habits make the clients satisfied with the nursing care? The quantitative survey was based on assumptions that (1) nurses ignorant of the nutritional trends will make the clients unhappy about the nursing care, and that (2) proper attention paid to varied eating habits in different cultures will make the job of nursing teams in health-care facilities a more burdensome task. The survey has been conducted in the regions of South Bohemia and Central Bohemia. Judging from the results, the objectives have been met, the hypotheses confirmed, and the research questions objectivized. The work resulted in an Education Sheet to be used by both nurses and the public.

This project begins when I find myself writing a poem to express a sudden flow of painful feelings. My lover has cancer. He will die within two years. He asks that we do not talk about it. I see that in this first poem the dominant text is from earlier times. The cancer is subtext. His shocking news with its silencing injunction has fired dark images in my imagination. As I write more poems an autoethnography evolves where I observe and reflect on the conscious and unconscious unfolding of a grieving process. The poems comprise Volume 2 of the thesis. To carry out this study a framework is set up to use poetry in the form of autoethnography as a qualitative research method. As this thesis is based on creative practice, a poet, Geoff Page is added to my supervisory panel. The poems themselves are part of the framework, as are the synergistic works and the theoretical ideas from poetry, philosophy, anthropology and psychoanalysis. I dream, remember and discover, and write a series of relatively autonomous poems over four years. The chair of my panel responds to my ideas by proposing cross- cultural ethnographies and poems of loss to enrich my inquiry. In particular I focus on research that has been undertaken into Yolngu mortuary rituals. This dialogic process fires my creative work. I analyse the poems using psychoanalytic ideas, and anthropological writings. Building on the insights of the anthropologist W.E.H. Stanner, I look at what lies behind the veils of the metaphysical core of my poetry.* At the same time I discover a resonance with Yolngu philosophy, and the capacity of Yolngu rituals to transform death into life. This study generates knowledge of my unconscious grieving process. The poems show how my mind deals with the loss, and how I use my mind to free my spirit from the pull of death. I find much in common with grieving in other cultures. The poems show a way through the grieving process. They transform raw grief into unconscious elements of experience, which are linked and contained in metaphor and expressed like daytime dreams. In this way, as in the poetry of Yolngu crying ceremonies, sung by the woman who is the primary mourner, the unbearable becomes not only bearable but also expressible and inclusive. I discover that as I live and observe my own process I experience a surprising transformation. I go to the origins of shared cultural experience. Like the Yolngu, I am no longer waiting for death but anticipating birth.

Summary and key words in German and English
Every church faces the challenge of procuring capable workers for the multifaceted task of ministry. For several decades now official denominational statements and the discipline of Practical Theology have been calling for a new understanding of giftedness in ecclesial service. As yet little fundamental research has been done in this area. This dissertation seeks to make a contribution both empirically and theologically. It marks the first time in the German–speaking world of Practical Theology that the issue of how one discovers charisms is addressed academically. The specific field of research is located in the Protestant Regional Church of Baden in southwest Germany. Nevertheless the findings can be applied more broadly since the research is based on thorough exegetical and systematic–theological analysis and has been verified empirically. There has been a quest for the charisms of the Spirit since the beginning of the twentieth century and even more so now in the face of the societal challenges of postmodernity. In the discussion of the different theological positionens arise as result that charisms have to be seen with an triune approach. In addtion, besindes the fact that charisms have a habitual meaning, they first of all have a relational dimension. The empirical research involved online–interviewings of pastors, plus interviews of church members. One of the major findings was that the views of pastors on how church members receive gifts is determined by their theological understanding of the charisms. Pastors discover gifts, not according to Pauline criteria, but largely according to emotional aspects, as proved by this research. It became apparent that protestant pastors are of the opinion that New Testament charisms are not first received at baptism, but already at birth. Another interesting finding is that members of both protestant main stream churches and pentacostal-charismatic churches hold the same believes about how to receive charisms. The only difference is their repertoire of gifts. This dissertation focuses on developing guidelines for the discovery of charisms within the congregation as the local body of the Church.
Fähige Mitarbeiter für eine vielgestaltige Gemeindearbeit zu finden, ist in jeder Kirche eine bleibende Aufgabe und Herausforderung. Seit einigen Jahrzehnten wird in kirchlichen Verlautbarungen und in der Praktischen Theologie verstärkt das Konzept einer gabenorientierten Mitarbeit betont. Dieses Feld ist noch wenig grundsätzlich erforscht. Die vorliegende Arbeit greift empirisch und theologisch in die aktuelle Diskussion ein. Innerhalb der Praktischen Theologie im deutschsprachigen Raum liegt mit ihr zum ersten Mal eine wissenschaftliche Untersuchung zur Frage vor, wie Charismen im Forschungsfeld der Evangelischen Landeskirche in Baden entdeckt werden. Die Ergebnisse reichen aber weit über diesen Rahmen hinaus und können grundsätzlich gelten, weil sie auf dem Hintergrund exegetischer und systematisch-theologischer Grundlagenarbeit in einer sorgfältigen empirischen Methodik erhoben, reflektiert und ausgewertet wurden. Die Ausführungen zeigen, dass die Suche nach Charismen seit Beginn des 20. Jh. angesichts der gesellschaftlichen Umbrüche im Kontext der Postmoderne zu einem großen Thema geworden ist. Aus den theologischen Positionen erwuchs die wesentliche Einsicht, dass Charismen trinitarisch einzuordnen sind und neben dem habituellen Charismenverständnis vor allem die relationale Dimension vorliegt. Die empirische Forschungsarbeit umfasst eine Online-Befragung von Pfarrern, ergänzend dazu wurden Gemeindeglieder interviewt. Als eines der Hauptergebnisse stellte sich heraus, dass die Meinung der Pfarrer, wie Gemeindeglieder Gaben empfangen, durch ihr theologisches Gabenverständnis bestimmt wird. Wie Pfarrer Gaben entdecken, richtet sich weithin nicht nach den paulinischen Kriterien, sondern nach emotionalen Gesichtspunkten, wie in der vorliegenden Arbeit nachgewiesen werden konnte. Wie sich herausstellte, sind Pfarrer der Überzeugung, dass neutestamentliche Gaben nicht erst bei der Taufe empfangen werden, sondern mit der biologischen Geburt. Ein weiterer interessanter Aspekt belegt, dass Gemeindeglieder der evangelischen Landeskirche im Vergleich zu charismatisch-pentekostalen Gemeindegliedern Gaben nach ihren subjektiven Glaubensüberzeugungen in derselben Weise empfangen, lediglich das Gabenrepertoire unterscheidet sich. Die vorliegende Arbeit zielt darauf ab, Leitlinien zum Entdecken von Charismen im Kontext der lokalen Gemeinde zu entwickeln.
Practical Theology
Thesis (D. Th. (Practical Theology))