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Sahlén, Ola. "Imago dei efter Darwin : - ett nytt (lutherskt) imago dei i ljuset av Darwins evolutionslära." Thesis, Uppsala universitet, Teologiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-354550.
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Den traditionella substantialistiska tolkningen av imago dei bygger på tanken att människan är väsenskiljd och unik i förhållande till övriga skapelsen i kraft av vissa kognitiva egenskaper. Darwins evolutionslära problematiserar denna antropologi. Detta ställer nya teologiska frågor kring mänsklig unicitet och hur imago dei, ska förstås. I uppsatsen diskutterar och pekar jag på en riktning för hur ett nytt imago dei kan förstås. Jag argumenterar för valet av en relationell tolkning av ett (luthersk) imago dei.
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Tipton, Paula J. "The Imago Dei and personhood." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Box, Allison. "The imago Dei and women's identity formation." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Bezinelli, João. "Imago Dei: da proto-imagem ao conceito: um estudo da formação do conceito da Imago Dei nas Obras de C. G. Jung." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/15596.
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Previous issue date: 2007-06-22The aim of this work is an understanding of C. G. Jung s concept of the Imago Dei, throughout its development, since Jung s first ideas expressed in The Zofingia Lectures in 1896, to the publication of the book Psychology of the Unconscious in 1912. The study of Jung s thought during this period of time allows the observation of the development of the concept of the unconscious and of the libido, as well as its constructive dynamics through religious symbols, which points to the epistemological need for a later concept of Self and its representation on the Imago Dei. The following of these ideas that contributed and led to the formation of the Imago Dei, demonstrates that it is, by its very nature, conceptual and necessarily paradoxical from its beginning
Este trabalho tem como objetivo apresentar uma compreensão do conceito de Imago Dei em C. G. Jung através da trajetória de sua formação, desde as suas idéias iniciais recolhidas nas palestras proferidas na Sociedade Estudantil de Zofíngia , em 1896, até a publicação do seu livro Transformações e Símbolos da Libido , em 1912. O estudo do pensamento de Jung deste período permite observar o desenvolvimento dos conceitos de inconsciente e libido bem como a dinâmica construtiva da libido através dos símbolos religiosos que apontam a necessidade epistemológica do ulterior conceito de Self e sua representação na Imago Dei. O acompanhamento dessas idéias que contribuíram e confluíram para a formação da Imago Dei demonstra também que esta é conceitual e necessariamente paradoxal desde sua origem
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SILVA, FIRMINO WAGNER GOMES DA. "THE IMAGO DEI IN THEOLOGICAL ANTROPOLOGY OF WOLFHART PANNENBERG." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2009. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=14069@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORCONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
O presente estudo busca, através da antropologia teológica de Wolfhart Pannenberg, aprofundar o conteúdo da doutrina da imago Dei e sistematizá-la. Para alcançar tal objetivo este trabalho, logo em sua introdução, elencará algumas informações a respeito da pessoa, da vida e da teologia de Wolfhart Pannenberg. Numa segunda etapa nos aproximaremos de nosso tema, fazendo um percurso histórico que visará apresentar um pouco como se deu a tematização da doutrina da imago Dei em alguns momentos da história do pensamento cristão. Em seguida, iniciaremos outra etapa e aprofundaremos o pensamento antropológico de nosso autor, observando as linhas gerais de sua antropologia. Mais precisamente os seus pressupostos antropológicos que exprimem a sua visão da realidade humana e os seus pressupostos teológicos que consistem na sua interpretação teológica das características ontológicas do ser humano. Interpretação que se dá a partir de uma leitura bíblica panorâmica e da reflexão teológica na história. Essas informações nos fornecerão os subsídios necessários para compreendermos a doutrina da imago Dei em sua teologia e assim nos permitirão chegar na quarta etapa de nosso trabalho, quando veremos os seus posicionamentos. Inicialmente explicitaremos porque a seu ver o homem está numa posição de destaque em relação às demais criaturas, em seguida veremos porque Pannenberg entende Adão como a imago Dei cópia e qual é na sua visão a implicação da imago Dei na existência de Adão. Na segunda parte do quarto capítulo, veremos os motivos que levam Pannenberg a afirmar que Jesus Cristo é a verdadeira imagem de Deus, ou seja, a imagem-modelo. Raciocínio que faz com que na sua antropologia teológica Jesus Cristo seja compreendido como o autêntico homem. Outra questão que levantaremos nesta segunda parte da quarta etapa é a importância que nosso autor dá à condição filial de Jesus, fato que está profundamente ligado na sua compreensão da eficácia salvífica da sua missão ordenada pelo Pai, de reconciliar o mundo. Fazendo com que todo homem através da ação do Espírito seja capaz de desfrutar de uma comunhão amorosa com Deus, e desta forma alcançar o destino que foi determinado em sua criação segundo a imagem divina.
This study seeks through the theological anthropology of Wolfhart Pannenberg, Deepens the content os the doctrine of Imago Dei and systematize it. To achieve such a goal, this work in his introduction will present some informations about the person, the life and the theology of Wolfhart Pannenberg. In the second stage we will get closer our goal doing a historical journey that will aim to present a little like happened the development of the doctrine of the Imago Dei at some moments from the history of the Christian thought. We will begin another stage ,the anthropological thought of our author observing the general lines of his anthropology. More precisely his anthropological presuppositions that express his vision of the human reality and his theological presuppositions that consist of his theological interpretation of the ontological characteristics of the human being. Interpretation that happens from a panoramic reading of the Bible and of the theological reflection in the history. These informations will supply us with the necessary subsidies in order that we understand the doctrine of the Imago Dei in his theology that will enable us to reach the fourth stage of our work when we will see their placements. Initially we will explain the motives in his opinion man is in a position of prominence in relation to other creatures, then we will understand the reason Pannenberg affirm to be Adam Imago Dei copy, and wich is in his point of view the implication of the Imago Dei in Adam’s existence. In the second part of the fourth chapter we will study the motives that take Pannenberg affirm that Jesus Christ is the God’s true image, in other words the image-model. Through this reasoning in his theological anthropology Jesus Christ is understood like the authentic man. Another question that we will raise in this second part of the fourth stage is the importance that our author gives to the condition of Jesus as son of God, Fact that is deeply connected in his understanding of the salvivic efficiency of his mission ordered by the Father, to reconcile the world. Doing that so every men through the action of the Spirit is able to enjoy a loving communion with God, and in this way reach the destiny that was determined in his creation according to the divine image.
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Boersma, Gerald Peter. "The context of Augustine's early theology of the imago dei." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/9467/.
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This thesis engages with Augustine’s early thought to analyze what sources influenced and shaped the African Doctor’s initial theology of the imago dei and allowed him to affirm the “image of God” of both Christ and the human person. My thesis is attentive to two significant sources of influence. First, I argue that Augustine’s early theology of image builds on that of Hilary of Poitiers, Marius Victorinus, and Ambrose of Milan. Latin pro-Nicene theology was committed to an articulation of the “image of God” that was aligned with the doctrine of the homoousion. Defenders of the Nicene cause considered anathema any expression of “image of God” that suggested that as image Christ was secondary, subordinate, or different from his source in substance. Latin pro-Nicene theology could envision the imago dei only as equality with God. Unsurprisingly, therefore, it was difficult for such theology to link the imago dei with the notion that the human person was created in the image of God. The second significant source of influence on Augustine’s early theology of the imago dei is a Plotinian philosophical conception of the world. At the heart of Plotinus’s cosmogony and metaphysics lies a philosophy of image. In this framework, an image is derived, revelatory, and, ultimately, ordered to return to its primary source. By definition, this conception of an image entails subordination and is ideally suited to articulate the human person as imago dei. The genius of Augustine’s theology, evident already clearly in his early writings, is his synthesis of these two influences. By drawing on Plotinian thought, Augustine articulates a theology of the imago dei that had eluded his Latin pro-Nicene predecessors. My thesis suggests that this achievement was the result of Augustine’s early deep engagement with Plotinian philosophy.
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Sabou, Simona D. "Trading silence for words of praise : the status of woman in eastern Orthodoxy as reflected in the works of Paul Evdokimov." Thesis, London School of Theology, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270525.
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Guridi, Román. "Imago Dei as Kenosis: Re-imagining Humanity in an Ecological Era." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107298.
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Thesis advisor: John R. SachsThis thesis is concerned with ecotheology and theological anthropology, in general, and in particular, with the interpretation of the imago Dei motif as a source of ecological commitment. More specifically, it is an exploration of the theological idea of kenosis as one meaningful, sound, and timely understanding of imago Dei within the context of the current ecological crisis. Although criticized for its alleged anthropocentric overtones, the notion of imago Dei should not be put aside or silenced, but rather reinterpreted. Understood as kenosis, it is a source and not a hindrance for ecological concern and ethical commitment inasmuch as it elicits a fruitful understanding of humanity. Therefore, this dissertation occurs at the intersection between ecotheology and theological anthropology, or in other words it is a theological exploration within the domain of theological anthropology through an ecological lens. Chapter one traces the appearance of ecotheology within contemporary theological reflection, its assessment of the ecological crisis, and the different models or strategies that theologians have explored in order to link ecological challenges and theology. After defining both “ecology” and “ecological crisis”, and identifying some of the manifestations of the latter, the chapter examines the specific rationale of ecotheology and shows how and why it calls into question three main assumptions of classic theological anthropology, namely, the dignity, uniqueness, and role of humanity within creation. It provides a clear understanding of the status of ecotheology, its particular rationale, and its challenge to standard theological anthropology. Chapter two turns to the interpretation of imago Dei. First, it characterizes and assesses three main historical lines of interpretation: essentialist, functionalist, and relational, which can summarize and group the contributions of those who have offered a theological understanding of imago Dei. Then, the chapter proposes the notion of kenosis as one sound, meaningful and timely interpretation of this theological motif. Defined as both making-room or self-limitation and self-giving or self-emptying love, kenosis is portrayed through its biblical and systematic usage. The chapter argues that kenosis discloses something crucial about God’s agency within creation and about Jesus Christ as revelatory of true humanity. Consequently, it can be considered as an inspiring and significant anthropological notion in the context of the current ecological crisis. Kenosis not only connects the three classic interpretations of imago Dei, but it also serves them as a specifier, inasmuch as it provides concrete content and a precise direction for understanding humanity as created in the image of God. The chapter ends dealing with the main critiques which have been addressed to kenosis as a meaningful notion for theological anthropology. Chapter three is a constructive one. It explores the fruitfulness of kenosis and its ability to shed light upon humanity through the three dimensions of ecology: personal, social, and environmental. It shows the inspiring character of kenosis as an anthropological image which helps to shape people’s imagination, and the way believers portray and make practical sense of the Christian depiction of humanity. First, after highlighting the necessity of ecological conversion and a new ethos, the chapter proposes the notions of limit and asceticism as two important anthropological features that kenosis offers to personal ecology, and that may inspire us in searching and discerning new ways of life. Then, the chapter addresses the issue of the images that may help us in our searching for and voicing new ways of social interaction and life. The concept of “civilization of poverty” coined by philosopher Ignacio Ellacuría is particularly examined. Rooted in the social dimension of ecology, this concept is in tune with the twofold movement of kenosis of self-limitation and self-giving love. Finally, the chapter shows how kenosis offers a corrective to the notion of stewardship and enhances what is better in it. Inasmuch as the former in its double meaning of self-limitation and self-giving love entails clear practical consequences, it complements greatly the latter, which has become a sort of default position for many theologians. It is shown how this alliance between these two images heightens what is good in each of them, in order to inspire us in discerning and embodying an ecologically friendly lifestyle
Thesis (STD) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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George, Carine. "The imago Dei as a Response to Consumerism and Individualism within the Church." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/942.
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The pastoral problem being addressed has to do with the culture of consumerism and individualism that have influenced the culture of the Church. Within Western society, the “ism” culture, consisting of factors such as: hedonism, consumerism, materialism, secularism, relativism and individualism, has become very prominent. Christians often operate no differently than non-Christians, and this is problematic since Christians are called to be salt for the earth and light for the world (Matthew 5:13-16), a people set apart. In John 15:19, we are told that we were not made to be of this world, so we need to stop being influenced by the culture and instead allow the beauty of the Christian faith to influence the world. What is presented here is not just a hope to overcome consumerism and individualism, but an entire revamping of what it means to be Christian. It suggests the need for a culture change, which if Christians and church leadership focus on, has the power to solve other pastoral and ethical issues as well. Such a cultural change will lead to vibrancy among believers and will attract more people to the faith, as well.
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Early, Brian C. "Paul's understanding of the imago dei and its relation to progressive sanctification." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Oh, Jay J. "The Imago Dei and its implications for germ-line genetic enhancement technology." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Vliet, Jason Van. "Children of God the imago dei in John Calvin and his context." Göttingen Vandenhoeck & Ruprecht, 2009. http://d-nb.info/996000844/04.
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PAULA, Ricardo Almeida de. "Crise da pessoa e a crise da educação: um estudo na perspectiva personalista de Emmanuel Mounier." Universidade Federal de Goiás, 2010. http://repositorio.bc.ufg.br/tede/handle/tde/1079.
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Previous issue date: 2010-08-27This thesis has as main purpose to study Emmanuel Mounier´s personalist thought as shown in his Oeuvres edited by Paulette Mounier in four volumes, published by Editions du Seuil from 1961 to 1963. The personalism is a movement with a wide philosophic renews and has the person as its core. In this manner, the study of being a person has its implications on Education. According with its Christian anthropological premise the Mounier´s philosophy sees the human being gifted with a imago, image, and throughout his transcendence with imago Dei, God´s image. The study of Mounier´s works and thinkers in the personalist context and philosophy of Education gave us perception of centrality of the person role as reference on contemporaneity. We affirm that personalism was lived as a philosophy which has the person as its core and therefore it is an Integral humanism, nevertheless the person´s concept and idea come from Mounier´s professed christianism, in this manner a Christian humanism. We assured that the personalism is a philosophy. The problem comes because Mounier marked his thought as an attitude more than a doctrine. However, personalism is a philosophy because it does not miss to it accuracy na systematization. Notwithstanding, it is a philosophy outdoor, out of academic walls, a lived and acted philosophy, a pluriform philosophic proposal, having the human person as its convergence center. We elucidated that the personalist thought is not underneath to the philosophical Brazilian thought building, on the contrary it was forbidden due the confusion made by the military system which understood its Marxist or communist and therefore prejudicial to the nation. Throughout social and communitarians movements as CEBs, JEC, JUC, AP, where had participated thinkers like Alceu Amoroso Lima and Henrique Lima Vaz the conscience of being personal in a repressive context and educational was of crucial importance for social-historical-educational development in Brazil. We discussed the meaning of the word education showing to be this changing and valorative attitude concerning the person that aims the transformation of the being of human person. We distinguished educational practice of institutional school practice, being the first understands the human educability and the second seeks to maintain the order ideologically established. We got the conclusion that the perceived crisis in the educational behavior was triggered by the person absence as being of education. The absence of a more defined anthropology, integral and proper about human person gives variable character to the education according to its thought about human being and humanization. Through Mounier´s thought we can retake the person´s concept as itself rescuing him in his communitarian-social aspect and at the same time as the center of all educational proposals.
Esta tese tem como principal objetivo estudar o pensamento personalista de Emmanuel Mounier conforme apresentado nas Oeuvres editadas por Paulette Mounier em quatro volumes, publicadas pelas Editions du Seuil, de 1961-1963. O personalismo constitui-se como um movimento de ampla renovação filosófica que tem como centro a pessoa. Desta sorte, o estudo do ser pessoa tem suas implicações na educação. Dentro de sua premissa antropológica cristã, a filosofia mounierista percebe o ser humano dotado de uma imago, imagem, e, mediante sua transcendência, de imago Dei, imagem de Deus. O estudo das obras de Mounier, e pensadores no contexto do personalismo e da filosofia da educação nos deu a percepção da centralidade do papel da pessoa enquanto referência na contemporaneidade. Afirmamos que o personalismo foi vivido como uma filosofia que tem a pessoa como centro, portanto, um humanismo integral, contudo, a idéia e conceito de pessoa partem do cristianismo professado por Mounier, dessa forma, um humanismo cristão. Afirmamos que o personalismo é uma filosofia. A problemática se instaura pelo fato de Mounier o ter assinalado mais como uma atitude do que como doutrina. Contudo, o personalismo é uma filosofia, pois, não lhe faltam o rigor e a sistematização. Porém, uma filosofia postulada fora dos muros acadêmicos, uma filosofia vivida e agida, uma proposta filosófica pluriforme, com o centro de convergência para a pessoa humana. Elucidamos que o pensamento personalista não é subjacente à construção do pensamento filosófico brasileiro, ao contrário, foi proibido devido à confusão feita pelo regime militar taxando-o de marxista , comunista e, portanto, pernicioso à nação. Através dos movimentos sociais-comunitários como as CEBs, JEC, JUC, AP, dos quais participaram pensadores da ordem de Alceu Amoroso Lima e Henrique Lima Vaz, a consciência de ser pessoal num contexto repressivo e educacional foi de crucial importância para o desenvolvimento sócio-históricoeducacional no Brasil. Discutimos a concepção do termo educação mostrando ser esta uma atitude transformadora e valorativa da pessoa, que visa todas as áreas da existência humana e, ainda, visa a transformação do ser da pessoa humana. Distinguimos a prática educativa da prática escolar institucionalizada, sendo que a primeira percebe a educabilidade humana e a segunda procura manter ordem ideologicamente estabelecida. Concluímos que a crise percebida no meio educacional foi deflagrada pela ausência da pessoa como ser da educação. Ausência de uma antropologia mais definida, integral e própria sobre a pessoa humana, confere à educação um caráter variável a respeito do que entende por ser humano e humanização. Através do pensamento de Mounier podemos retomar o conceito de pessoa enquanto tal resgatando-a em seu aspecto comunitário-social e ao mesmo tempo como centro de toda proposta educacional.
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Kim, Youchan. "The universality of the Imago dei another look at the Barth-Brunner debate /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Thesis (Th. M.)--Calvin Theological Seminary, 1998.Abstract. Title on thesis approval: The universal image of God in Karl Barth and Emil Brunner. Includes bibliographical references (leaves 82-88).
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Iozzio, Mary Jo. "Global presence, local neglect: Disability, the common good, and an Imago Dei preferential justice." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108393.
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Brink, Paul A. "Selves in relation, the Christian doctrine of the imago Dei and the liberal-communitarian debate." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/mq24807.pdf.
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Roos, Andre. "St Augustine's Confessiones : the role of the imago Dei in his conversion to Catholic Christianity." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/6505.
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Thesis (MPhil (Ancient Studies))--University of Stellenbosch, 2011.ENGLISH ABSTRACT: Although St Augustine of Hippo (354–430 C.E.) was raised as a Christian, he refuted Catholicism as a youth in his search for divine wisdom and truth. Like the biblical prodigal son, he first had to realise the error of his aversion (turning away from the Catholic Church) before he could experience conversion (returning to the Catholic faith). Augustine narrates certain central events of his life in the Confessiones as a series of conversions, leading him from his native Roman North Africa to his conversion to Catholic Christianity in the Imperial City of Milan. Philosophy, especially Neo-Platonic thought, played a crucial role in his conversion process, as did the influence of St Ambrose, Bishop of Milan, and other Neo-Platonic intellectuals in Milan. Neo- Platonism also influenced Augustine's conception of the imago Dei (image of God). Although Augustine’s teaching of the concept of the imago Dei is found in all his works (but mainly in De Trinitate), a survey of the literature has shown that the way in which this concept is used to inform, structure and advance his conversion narrative in the Confessions, has not yet been investigated in a structured manner. In order to address this gap in scholarly knowledge, the thesis attempts to answer the following research question: How did the concept of the imago Dei inform and structure Augustine's conversion narrative, as recounted in his Confessiones, taking into account the theological and philosophical influences of Ambrose and the Neo-Platonists of Milan on his spiritual development? The investigation was conducted by an in-depth study and analysis of the Confessiones and relevant secondary literature within the historical, philosophical and religious framework of the work. An empirical approach, by means of textual analysis and hermeneutics, was used to answer the research question. The analysis of the Confessions is limited to its autobiographical part (Books 1 to 9). In order to carry out the analysis, a theoretical and conceptual framework was posited in Chapters 1 to 4, discussing the key concepts of conversion and of the imago Dei, as well as explaining the influence of Neo-Platonism and Ambrose on Augustine. In Chapter 5, this conceptual framework of the nature of the imago Dei is complemented by a literary framework for the Confessions to form a metaframework. The textual analysis was done within the meta-framework with reference to certain endowments (attributes) imprinted in the image, namely personality, spirituality, rationality, morality, authority, and creativity. The main conclusion is that Augustine's personal relationship with God had been harmed by the negative impact of sin on these endowments of the divine image in him. His gradual realisation that God is Spirit, his growth in faith, and his eventual acceptance of the authority of Scripture and of the Catholic Church, brought about the healing of the broken image of God in Augustine and also the restoration of God’s likeness in him. This enabled Augustine to be reconciled to God through Christ, who is the perfect Image of God, and helped to convert him to the Catholic Church, which is the Body of Christ.
AFRIKAANSE OPSOMMING: Alhoewel die Heilige Augustinus, Biskop van Hippo (354–430 n.C.), as Christen grootgemaak is, het hy as jong man die Katolisisme verwerp in sy soektog na goddelike wysheid en waarheid. Soos die verlore seun van die Bybel, moes hy eers die fout van sy afkerigheid (wegdraai van die Katolieke Kerk) insien voordat hy tot bekering (terugkeer tot die Katolieke geloof) kon kom. Augustine vertel sekere kerngebeure van sy lewe in die Confessiones (Belydenisse) as ‘n reeks van bekeringe, wat hom gelei het van sy geboorteplek in Romeins-Noord-Afrika tot sy bekering tot die Katolieke Christendom in die Keiserstad Milaan. Filosofie, veral Neo-Platoniese denke, het ‘n deurslaggewende rol gespeel in sy bekeringsproses, soos ook die invloed van die Heilige Ambrosius, Biskop van Milaan, en ander Neo- Platoniese intellektuele in Milaan. Neo-Platonisme het ook Augustine se begrip van die imago Dei (Godsbeeld) beïnvloed. Alhoewel Augustinus se leer oor die begrip imago Dei in al sy werke aangetref word (maar veral in De Trinitate), het ‘n literatuurstudie uitgewys dat die manier waarop hierdie begrip gebruik word om sy bekeringsverhaal in die Confessions toe te lig, vorm te gee en te bevorder, nog nie op gestruktureerde wyse ondersoek is nie. Om hierdie leemte in vakkundige kennis te vul, poog hierdie tesis om die volgende navorsingsvraag te beantwoord: Hoe het die begrip imago Dei Augustinus se bekeringsverhaal toegelig en vorm gegee, soos vertel in sy Confessiones, met inagneming van die teologiese en filosofiese invloede van Ambrosius en die Neo-Platoniste van Milaan op sy geestelike ontwikkeling? Die ondersoek is uitgevoer deur middel van ‘n grondige studie en ontleding van die Confessiones en toepaslike sekondêre literatuur binne die historiese, filosofiese en godsdienste raamwerk van die werk. ’n Empiriese benadering, by wyse van teksontleding en hermeneutika, is gebruik om die navorsingsvraag te beantwoord. Die ontleding van die Confessiones is beperk tot die outobiografiese deel (Boeke 1 tot 9). Om die ontleding uit te voer, is ’n teoretiese en konseptuele raamwerk vooropgestel in Hoofstukke 1 tot 4, waar die sleutelbegrippe bekering en imago Dei bespreek is, asook die invloed van Neo-Platonisme en Ambrosius op Augustinus. In Hoofstuk 5 word hierdie konseptuele raamwerk vir die aard van die imago Dei aangevul deur ’n literêre raamwerk vir die Confessions om sodoende ‘n metaraamwerk te vorm. Die teksontleding is gedoen binne die metaraamwerk met verwysing na sekere geestesgawes (eienskappe) wat in die beeld neerslag vind, naamlik persoonlikheid, spiritualiteit, rasionaliteit, moraliteit, outoriteit, en kreatiwiteit. Die hoofgevoltrekking is dat Augustinus se persoonlike verhouding met God geskaad is deur die negatiewe impak van sonde op hierdie geestesgawes van die Godsbeeld in hom. Sy geleidelike besef dat God Gees is, sy groei in sy geloof, asook sy uiteindelike aanvaarding van die gesag van die Bybel en van die Katolieke Kerk, het meegebring dat Augustinus se gebroke Godsbeeld en -gelykenis herstel is. Daardeur is Augustinus met God versoen deur Christus, wat die volmaakte Godsbeeld is, en sodoende is hy bekeer tot die Katolieke Kerk, wat die Liggaam van Christus is.
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Chittom, John Thomas. "Friendship from the future the imago Dei in the work of Jürgen Moltmann, first series /." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Choong, Poh Lee Charmiane. "Imago Dei and its significance for pastoral leadership effectiveness in a global society / by Charmiane Poh Lee Choong." Thesis, North-West University, 2008. http://hdl.handle.net/10394/3704.
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In recent years, Pastoral leadership has been in crisis as a result of globalisation and its far reaching effects. Added to this is the stereotypical, social image of the word 'pastor' and what it takes to be considered successful in ministry. Related to these factors, the key problem that stands out in this research is that pastoral ministry has been governed by success and of the wrong kind: consumerism and relevance.
The objective of this research is to examine the concept of pastoral ministry effectiveness. New Testament texts, and not excluding contributions from the Old Testament, indicate models of pastoral ministry that support the need to redefine and refine our understanding of pastoral leadership effectiveness in ministry in the face of globalisation.
In order to accomplish this study, the central theological argument was that pastoral ministry is most effective in a global society when it is rooted in the Imago Dei. The questions raised are:
What is the doctrine of the Imago Dei?
What role might it play in a concept of pastoral effectiveness now?
The importance of the Christian faith and core beliefs cannot be ignored, in particular that we are created in the Image of God. On the fundamental basis of Christ's events it is argued that unless pastors internalise the teachings and examples of Imago Christi by the works of the Holy Spirit in continua, pastoral ministry is not only ineffective but is also a misrepresentation of the theological aspect and also, a distortion of the historical literature of humankind. A precise meaning is sorely needed of what it is to be successful as a pastor, of the limits of human capacity and of the fallen nature and redeemed status of humankind. On this topic, it is posited that the pastor who is set apart by God to shepherd His sheep according to what Jesus Christ has shown and done, is a proper and superior measure of whether Christ incarnate in us correctly characterises the successful and effective pastor. That pastoral conviction and action is essential to true discipleship to God is exemplified through a description of Paul the pastor-apostle. This essence of true discipleship emerges after examination of linguistic material available on the subject; for example, lexicon, commentaries, theological dictionaries and the theological methodology employed.
Without denying the advantages brought to human living, the negative impact of globalisation and of pastoral thought and actions are discussed. Investigation into certain of the current practices of pastors and of what has confused and distorted humankind made in the Imago Dei indicates that the assumptions of this thesis are apt. Recommendations are provided to explain the transformation and reformation changes required to counter the potential danger inherent in the corruption of mankind made in the Image of God.
Equally significant is the idea that it is the generous sharing of God in Christ and the power of the Spirit in His ministry to the world that form the highly valuable aspects of Pentecost and revival times, not the disciple's effort. Finding is achieved by revisiting these times and by analysis of the literary contributions employed in these two events: Pentecost and revival times. The resultant contributions are integrated into the ongoing development of the Central Theoretical Argument in order to indicate that pastoral ministry effectiveness and success are dependent on the works of the Spirit in continue
Furthermore, examination is undertaken of the concepts and models of contemporary scholars who have contributed to the idea of the final restoration of the church and believers and to the idea of the 'very good' of humankind being created in the Image of God and for the glory of Jesus Christ. The ultimate, God's reign and our acknowledgement that our chief purpose is to glorify our Creator, imply our understanding of the nature of pastoral effectiveness in globalisation.
The inquiry concludes with the assertion that Jesus Christ, incarnate in us, effects successful ministry and that this is how we become promising pastors who will globalise and become globalising Images of Christ in a rapidly changing world. Findings in this research are considered within the framework of a fresh and comprehensive formulation of pastoral ministry. A concise model is presented in the unique proposal of this research: pastoral ministry is most effective when rooted in the Imago DeiThesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.
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Kever, Jonathan. "Viewing the Imago Dei through the doctrine of deification in the theology of Gregory of Nyssa." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1184.
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Shepherd, Jason D. "Redeeming the arts creativity as the primary component of the humanitas attributes in the imago Dei /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Dorobantu, Marius. "Theological anthropology and the possibility of human-level artificial intelligence : rethinking human distinctiveness and the Imago Dei." Thesis, Strasbourg, 2020. http://www.theses.fr/2020STRAK003.
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Si l'IA atteint un jour le niveau humain, l'anthropologie théologique pourrait-elle encore parler de la spécificité humaine et de l’image de Dieu ? L'intelligence, comprise comme rationalité ou résolution de problèmes, n'est pas l'aspect le plus distinctif de l'image de Dieu. L'IA, l’anthropologie scientifique et théologique posent chacune, indépendamment l'une de l'autre, la relationnalité comme et la clé de ce que signifie être humain. La réflexion sur les défis de l'IA au niveau humain permet de retenir une interprétation multi- niveaux de l'imago Dei centrée à la fois sur la relation et la relationnalité : (1) la relation personnelle que Dieu initie avec l'humanité, (2) la relationnalité essentielle de la nature humaine et (3) les capacités qui nous permettent de grandir dans notre ressemblance avec Dieu par l'exercice de notre liberté dans des relations. Voir les autres comme des personnes peut être considéré comme une telle capacité clé, distinctement humaineCould theological anthropology still speak of human distinctiveness and the image of God if AI ever reaches human level ? Intelligence, understood as rationality or problem solving, is not the most distinctive aspect of the image of God. AI, theological and scientific anthropology independently from each other point to relationality as being the key to what it means to be human. The reflection on the challenges of human-level AI helps define a multi-level interpretation of the imago Dei centered around relationality and relationship: (1) the personal relationship that God initiates with humanity, (2) the essential relationality of human nature, and (3) the capacities that enable us to grow in our likeness to God through the exercise of our freedom in relationships. Seeing the others as persons can be regarded as such a key, distinctively human, capacity
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Šuškevičius, Irmantas. "Ateizmo samprata krikščioniškoje tradicijoje." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2014. http://vddb.library.lt/obj/LT-eLABa-0001:E.02~2011~D_20140627_173709-41751.
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Ateizmo samprata krikščioniškoje tradicijoje Santrauka Šiame darbe nagrinėjama ateizmo samprata krikščioniškoje tradicijoje. Darbas suskirstytas į tris dalis. Pirmojoje dalyje aptariama ateizmo istorinė raida, bei ateizmo pavidalai. Žvelgiama nuo pat senovės laikų. Stengiamasi įvardinti pagrindines ir dažniausiai pasikartojančias ateizmo formas. Darbe nėra perdėm gilinimasi į kiekvieną ateistą ar laikmetį, tai daugiau panoramininis žvilgsnis. Materializmas, pozityvizmas, marksizmas – tai pagrindiniai ateizmo pavidalai, kurie randa atgarsių ir šiandieną. Šie trys ateizmo pavidalai apibudinami vienu žodžiu – natūralistinis ateizmas. Būtent dėl to, kad jam būdingas angažuotumas į gamtos reiškinius ir žmogaus asmens tapatinimas su gyvūnu. Anrojoje dalyje išryškinamas jau kitoks ateizmo pavidalas - humanistinis ateizmas. Toks ateizmo pavidalas labiau būdingas ir geriau pažįstamas mūsų kartai. Filosofo Nietzsche‘s pradėtas ir sustiprėjąs su Sartre‘o ateistiniu egzistencializmu. Kritikuodamas natūralistinį ateizmą humanistinis ateizmas atsigęžia į žmogų kaip įstatymų leidėją ir suvereną. To pasekoje Dievo figūra tampa marginalinė. Šioje dalyje yra aptariama ir sekuliarizacijos procesas. Keliami klausimai: kas yra sekuliarizacija? Gal tai dar vienas ateizmo veidas? kur sekuliarizacijos ribos? Ir koks turėtų būti santykis tarp tikinčiųjų ir netikinčiųjų? Sekuliarizacijos šešėlyje apariamas ir nūdienos ateizmas, kuriam būdingas karingas nusiteikimas. Čia analizuojamos nūdienos... [toliau žr. visą tekstą]The conception of atheism in Christian tradition Summary This paper analyzes Christian understanding of atheism. It consists of three parts. The first part discusses the historical development of atheism as well as its different variants. The main forms of atheism are viewed panoramically, starting with their oldest manifestations, but without going into details about some or other atheist or each separate period of time. The basic patterns of atheism found both in older times and today, are materialism, positivism and marxism. These three can be defined as naturalistic atheism which considers only natural phenomena and sees human beings from purely biological point of view. Naturalistic atheism rejects metaphysics and idealism, it is based on treating material world as the only existing reality. The second part of the research deals with onother pattern of atheism, namely, humanistic atheism witch is closer to us and more familiar to this generation. It began with Nietsche and gained strength in Sartre‘s atheistic existentialism. Humanists criticize naturalististic atheism and turn towards man who is the only creator of laws and the sovereign. Thus, God is treated as absolete here. This part of the paper also dwells on the process of secularization: what secularization is, whether it can be seen as a kind of atheism, what its limits are, what sort of relationships between believers and non – believers are desirable. Secularization partly includes the agressive tendencies of... [to full text]
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Chen, Chu-en Elmer. "The Pentecostal doctrine of spirit baptism : a theodramatic model with special reference to the concept of the imago Dei." Thesis, University of Birmingham, 2017. http://etheses.bham.ac.uk//id/eprint/7682/.
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The pentecostal tradition began as an eschatologically-driven pneumatological missionary movement whose identity was shaped by the empowering experience of Spirit baptism. Although characterised by an impulse towards biblically-rooted doctrine as well as an affinity for narrative, the movement has been founded largely on a truncated narrative of ‘Calvary, Pentecost and Parousia’. Previous models of Spirit baptism have not been sufficiently narrative, nor have they engaged with the larger canonical perspective. This study addresses the deficiency by constructing a theodramatic model of the pentecostal doctrine of Spirit baptism, locating it in the context of a canonically-shaped theodrama that is organised around the imago Dei motif. It sets the stage for the drama by developing the Spirit-constituted imago Dei role using the covenantal structure of sonship, shaping and sending, which corresponds to the pentecostal concern for relationship, sanctification and mission, evidenced in the three-stage ordo salutis of Holiness Pentecostalism. The thesis proceeds to trace the plot from creation to the church with attention to the anthropological, Christological and ecclesiological manifestations of the image. Using this dramatic framework, it argues that Spirit baptism is the initiation of God’s new covenant people that recreates them through union with Christ as the Spirit-bearing imago Dei.
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Erikhans, Mikael. "Guds avbild och transhumanismen : Kan tanken på människan som Guds avbild förenas med transhumanismens människosyn?" Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-179862.
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Hills, Karenne J. "Spirituality in the Context of Nonverbal Autism." Thesis, Griffith University, 2019. http://hdl.handle.net/10072/388655.
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This thesis explored the spirituality of people who are not able to typically express a belief or understanding of traditional religious doctrine. The study is underpinned by the theological premise that honours the inherent value and worth of all human beings as carriers of the Imago Dei – created in the image of God. When the life context of someone prevents the intellectual, communicative or social ingredients generally associated with traditional spiritual or religious involvement, the possibility of a different experience or expression must be considered. This research explored such a possibility through the context of people diagnosed with severe autism, who do not communicate by the use of oral speech. People with nonverbal autism are identified as being on the severe end of the autism spectrum. Typically, this group are thought to be severely intellectually impaired, however recent research is disproving this notion.
A scoping literature review identified a gap in the literature concerning the personal perspectives of people with disabilities regarding their spirituality. Furthermore, in regards to people with nonverbal autism, the review identified that there was no academic literature on the topic. More so however, there seemed to be little research pertaining to people with severe autism from any perspective, particularly their own. As such, this study was intentionally designed to honour the silenced voices of this group by working inclusively with them in the research process. Specific strategies were implemented into the design of the study, which addressed particular practical, methodological and ethical challenges that present as barriers to working inclusively with those who carry this diagnosis.
By accessing the flexibility offered by a bricolage methodological approach, interview proved a successful method of sourcing information. Personal involvement from the researcher and the ability to work creatively with participants in using their preferred method of communication was vital to the success of the data collection process. Ethical concerns regarding the cognitive capacity of participants were respected, yet unfounded as interviews revealed a group of intelligent, creative and sensitive human beings. Analysis of the data realised rich and previously unexplored information about the spiritual experiences and expressions relevant to the autistic condition.
People with nonverbal autism live a predominantly ‘silent’ existence, with little opportunity to participate in many of the typical expectations of society. It appears however, that this life circumstance could provide a lived context conducive to the inner reflection and listening associated with greater spiritual awareness. Data revealed a sophisticated and unique spirituality, rich in metaphoric expression. Participants reported a pronounced sensitivity to their surroundings, with an ability to sense and interpret energetic impressions from the environment and other people. Furthermore, extraordinary transcendent encounters such as celestial guidance in times of great difficulty were commonly reported. A deep sense of personal mission, life purpose and desire to contribute to society because of, rather than despite, their unique life context was also strongly represented.
This study has demonstrated that with researcher flexibility, meaningful and inclusive research is not only possible, but greatly beneficial to better understanding the inner world of people with nonverbal autism. More importantly, it has revealed that an unusual life context devoid of formal religious influence does not necessarily negate the presence of a mature and well developed spiritual awareness. It may, in fact enhance such experiences.Thesis (PhD Doctorate)
Doctor of Philosophy (PhD)
School of Human Serv & Soc Wrk
Griffith Health
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Puigarnau, Torelló Alfons. "Imago Dei y Lux Mundi en el siglo XII: La recepción de la teología de la luz en la iconografía del Pantocrátor en Cataluña." Doctoral thesis, Universitat Pompeu Fabra, 1999. http://hdl.handle.net/10803/7481.
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En el contexto del siglo XII europeo, se impone la iconografía del Cristo Luz aureolado por una almendra mística, sosteniendo un libro abierto con inscripciones alusivas a una teología de la luz. La proliferación de la iconografía de la Maiestas Domini se produce en el contexto histórico de la reforma litúrgica canóniga agustiniana, cuyo origen se encuentra en san Rufo de Avignon y san Víctor de Marsella. Cataluña, se hace depositaria de la Regla se san Agustín, que propugna un ideal renovado de belleza mística neoplatónica.
La llegada al Principado de manuscritos de la Homilía al Prólogo de Juan, escrita por Juan Escoto Eriúgena, es una prueba, en pleno siglo XII, de la relación entre una iconografía teológica de la luz y una tradición neoplatónica originada en el siglo IX en la corte carolingia.
El texto de la Vox spiritualis aquilae representa la recepción de la teología de la luz en la iconografía de la Maiestas Domini y, con ella, una nueva forma de representar a Dios, al hombre y al mundo en el arte.
In the 12th century European context, predominates the iconography of Christ placed in a light mystic mandorla holding an open book containing inscriptions concerning a special theology of light.
The Maiestas Domini iconography strongly arises together with the historical fact of the agustinian liturgical movement. The so called agustinian canonigas were originally born in saint Ruph of Avignon and saint Victor of Marseille holding the spirituality of the Rule written by saint Agustin himself and later moved into Cataluña renewing his original idea of neoplatonic mystical beauty.
The arrival of collections of manuscripts into Catalonia containing the Homily to the Prologus of saint John by Scotus Eriugena is enough to proof the relationship between the theology of light iconography and the neoplatonic traditions originated in the 9th century Carolingian Court.
The text of the Vox Spiritualis Aquilae involves a reception of the Theology of light within the Maiestas Domini iconography. It is a new way of representing God, man and world in art.
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Lahme, Heribert. "Das Ziel menschlichen Bildschaffens im Gottesbild Perspektiven einer "Imago Dei" als Fundament des Kunstkontinuums "Visualität" ; eine Untersuchung zu exemplarischen Bildphänomenen." Berlin Münster Lit, 2007. http://d-nb.info/987298100/04.
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Warhurst, Paul. "Artful living and the eradication of worry in Søren Kierkegaard's interpretation of Matthew 6:24-34." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/3161.
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Danish thinker Søren Kierkegaard published fourteen discourses, across four collections, on Matthew 6:24-34. The repeated readings of the biblical text, whose themes include the choice between God and mammon, worry, what it means to consider the birds and lilies, and how to seek first the kingdom of God, converge with Kierkegaard's interest in anxiety, despair, worry, subjectivity, indirect communication, choice, the moment, and life before God. Accordingly, the discourses make connections with his larger works, elucidate frequently explored Kierkegaardian themes in recent scholarship, and contribute to his critique of nineteenth-century Copenhagen. Additionally, the collections present an interpretation of each verse and phrase of Matthew's text and, held up against modern Matthew scholarship, they correlate with and contribute to Sermon on the Mount and New Testament studies. Kierkegaard's reading of Matthew also holds implications for the practice of biblical interpretation as it promotes the importance of awareness of sin, interestedness, and appropriation as central to proper reading. His emphasis on Christ as the primary exemplar of Matthew's text adds an additional Christological element to his hermeneutic. Furthermore, the discourses serve as spiritual treatises which provide the reader with theological terminology to help confront the problem of worry and suffering. In light of a human being's distinctiveness as imago Dei, Kierkegaard elucidates ways an individual may respond artfully to the ongoing possibility of worry, a possibility which the discourses connect with Christian anthropology and external labels associated with possessions and status. The Matthew 6 discourses intimate Kierkegaard's sympathy with classic Christian spirituality and, in combination with the cultural-ecclesiastical critique, the creative exegesis, and the in-depth analysis of the cause of and cure for worry, his work emerges as an excellent example of spiritual theology.
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Montano, Steffano. "Theoretical Foundations for an Intercultural, Antiracist Theological Education:." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108647.
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Thesis advisor: Hosffman . OspinoCatholic theological education in the United States of America in the year 2019 (and beyond) must confront the realities of racism and ethnocentrism, and understand how racist and ethnocentric epistemologies intrude into the classroom. These epistemologies interfere with the ways that theological educators are able to teach about and through an anthropology of the imago Dei that demands an equitable valuation of people of color, both socially and theologically. Yet a history of a “white savior complex” pervades Catholic theological education in the U.S. and stands in the way of cherishing the theological agency and contributions of people of color. Such a complex can be addressed through the use of antiracist and intercultural pedagogies that allows the scholarship and experiences of people of color, both students and academics, to achieve equitable impact in theological education and that leads all students to reflect on the development of their racial, ethnic, and cultural identities. The use of four distinct antiracist and intercultural pedagogical pillars are developed and illustrated through vignettes pulled from the experiences of theological educators teaching about racism and ethnocentrism in Catholic colleges and universities in the U.S
Thesis (PhD) — Boston College, 2019
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Bachmann, Steve. "Enigma variations : the Imago Dei as the basis for personhood; with special reference to C.E. Gunton, M. Volf, and J.D. Zizioulas." Thesis, London School of Theology, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327348.
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Cameron, Cynthia L. "Young Women Imaging God: Educating for a Prophetic Imagination in Catholic Girls’ Schools." Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107372.
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Thesis advisor: Jane E. ReganThis dissertation considers adolescent girls and what they need from an all-girls’ Catholic school that will prepare them, not just for college and career, but for life in a world that marginalizes girls and women. More than simply trying to make a case for single-sex schooling for girls, it suggests that the single-sex school is an important site for conversations about what it means for adolescent girls to be adolescent girls. This project names the patriarchal forces that marginalize girls and calls for a pedagogical approach that is rooted in the theological affirmation that adolescent girls are created in the image of God and called to exercise a prophetic imagination. Chapter one introduces the history of all-girls’ Catholic secondary schools, a history rooted in the story of women’s religious orders and the ministries of these women religious as educators at a time when the education of girls was not valued. Today’s all-girls’ Catholic schools are informed by this history and the Catholic Church’s commitment to honoring the dignity of each student, thus grounding a commitment to a caring and liberative educational approach. Chapter two argues that contemporary adolescent girls, including those who attend these all-girls’ Catholic secondary schools, are growing up in a cultural milieu that makes them vulnerable to the effects of the conflicting and impossible expectations to which girls and women are held. Chapter three investigates the imago Dei symbol as a theological foundation for fighting this toxic cultural milieu. Taking a cue from feminist theologians who have explored embodiment and relationality as central expressions of the imago Dei, this chapter proposes that creating communities of God’s hesed (loving-kindness) and resisting injustice are two ways that the imago Dei symbol can be expressed so as to best include adolescent girls. Chapter four suggests that, in order to realize this goal of affirming the imago Dei in adolescent girls by creating communities of God’s hesed and resistance to injustice, a feminist prophetic imagination is needed. Drawing on Walter Brueggemann’s identification of the prophetic imagination as the twinned process of denouncing the oppressive forces of the dominant culture and announcing a new and more just way of being in the world, it proposes a feminist prophetic imagination that engages in a feminist critique of the cultural milieu that girls experience and the construction of communities based in hesed and resistance to injustice. Chapter five takes up the pedagogical challenges of teaching with and for a feminist prophetic imagination. The liberative pedagogy of Paulo Freire and the caring pedagogy of Nel Noddings provide the resources for educating adolescent girls to participate in communities of God’s hesed and in practices of resistance to injustice. Chapter six returns to the concrete situation of all-girls’ Catholic secondary schools and imagines how these schools can speak to a commitment to educating for a feminist prophetic imagination in their mission and reflects on how a feminist prophetic imagination can be expressed and formalized in all Catholic schools
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Cremer, Douglas J. "Toward an Anti-Racist Theology: American Racism and Catholic Social Thought." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/924.
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In the writings of the Vatican, the United States and Latin American bishops, and various theologians since the 1950s, Catholic social thought has generally failed to understand the pernicious depth of the system of racial classification, discrimination, and violence in the Americas. Catholic social thought still sees racism as based on the pre-existing, valid category of "race," requiring individual conversion and social effort. What is required instead is seeing the very concept of " race" as what must be rejected as the product of a racist ideology of politico-economic oppression and developing an anti-racist theological response that overcomes and eliminates this deadly ideology. It involves a re-imagining of the Imago Dei as the image of Jesus on the cross, of Mary and the women at the foot of the cross, as a direct confrontation with the principalities and powers that are invested in racist ideology, where the human and divine are connected through the cross and affirmed in the resurrection. It invokes a re-imagining of Laudato Si' as an anti-racist teaching, using many of the same ideas Pope Francis uses for his integral ecology to overcome the racist ideology that is inextricably tied up with modern capitalism and environmental despoliation.
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Williams, Anthony George. "The impact of Ockham's nominalism on his understanding of human nature and the imago dei in man, in comparison with aquinas, bonaventure and scotus." Thesis, Open University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.530501.
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Comensoli, Peter Andrew. "Recognising persons : the profoundly impaired and Christian anthropology." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6288.
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There are some human beings who live their lives at the extremes of the human condition because of some gross intellectual, cognitive, neurological, or developmental impairment to their human nature. The evidence from practices of care and concern towards such people – the profoundly impaired – suggests that they are acknowledged and respected as moral peers within the human community. Such pre-reflective intuitions and commonplace practices lend credence to the anthropological claim that the profoundly impaired are recognisably persons. Yet what might an argument in support of this intuition look like? How is it that the profoundly impaired are recognisably persons among fellow persons? This thesis is a theological response to that question. The presupposition underpinning the question is that there is something at stake for the humanity of the profoundly impaired in their being the particularly conditioned human beings that they are. There are, however, those who do not allow for the personhood of the profoundly impaired precisely because of the impaired condition in which they live their lives, and there are others who do uphold the personhood of the profoundly impaired precisely by sidelining their impairment. Peter Singer is representative of the first position. Christian theology can and should make an effective response to Singer’s challenge. An emerging field in Christian theology seeks to do so by proposing a distinct theology of disability that re-imagines Christian anthropology. The aim is to secure the humanity of the disabled without the condition of their humanity becoming an obstacle to their moral status within the community of persons. Key to this re-imagining is the adoption of a paradigm of inclusion towards the disabled. However, a critique will be offered of those theological re-imagined Christian anthropologies that centre on a paradigm of inclusion, and on a commitment to separating out the condition of the profoundly impaired from the question of their humanity. The Dutch Protestant theologian Hans Reinders proposes one such re-imagined anthropology in his recent major work, Receiving the Gift of Friendship: Profound Disability, Theological Anthropology, and Ethics. His claim is that the humanity of the profoundly disabled cannot be secured by the traditionally held Christian doctrine of the imago Dei because that doctrine treats personhood as something intrinsic to human beings, thereby making it inaccessible to the profoundly disabled who do not have the personalising capacities of reason and will. Instead, he proposes ‘being chosen as a friend’ by God as the only way in which the humanity of the profoundly disabled can be secured, thereby rejecting an immanent reading of the imago Dei in favour of a transcending conception of friendship. This thesis will argue that Reinders’ anthropological project fails because his transcendent concept cannot do for the humanity of the profoundly disabled what it sets out to do. Consequently, a return will be made to that tradition of Christian anthropology centred on the imago Dei to see what may be retrieved from it, such that the condition under which the profoundly impaired live their lives is central to them being recognisably the persons that they are. This is a proposition which says that the personal presence of the profoundly impaired among other persons is not to be denied to them (contra Singer), nor only extended to them as a means of belonging (contra a paradigm of inclusion), nor simply eschewed of them so that they may thereby be included by other means (contra Reinders). In placing the doctrine of the imago Dei at the heart of the creaturely life of human beings, the Catholic Church has made this doctrine the structural centre of any theological account of the personhood of the profoundly impaired. It will be the positive task of this thesis to uncover the theological import of this Catholic anthropological imagination. The two authors most significantly engaged with in undertaking this task will be C S Lewis and Josef Pieper.
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Agostinho, Márcio Roberto. "O arquétipo do sagrado, a religião e o sentido da vida em Carl Gustav Jung." Universidade Presbiteriana Mackenzie, 2006. http://tede.mackenzie.br/jspui/handle/tede/2403.
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Previous issue date: 2006-12-13This research addresses the Carl Yung's postulation in which religious thinking has rooted in the soul. In others terms, Jung has established a psychological foundation for the religious thinking. The aim of this work is therefore to try to understand the sacred having as stating point, the mind where reposes actively a imago Dei. Furthermore, it envisage to comprehend the relationship of this religious thinking (imago Dei) to the meaning of life. This imago revealed by the Self the divine archetype 0 is the ultimate answer of the soul: its earnest desire for life meaning. As the soul belongs to the inner world of the individual, only when one turns to the inside of self, than, he will discover the path which leads to the meaning of life and ultimately to the healing of the individual personality.
A presente pesquisa trata da postulação junguiana de que o pensamento religioso se originou da alma. Em outras palavras, Jung fez uma fundamentação psicológica para o pensamento religioso. O objetivo desse trabalho então foi tentar compreender o sagrado a partir da psique onde repousa ativamente uma imago Dei. Procurou ainda, constatar a possível relação desse pensamento religioso (imago Dei) com o sentido da vida. Essa imago manifestada pelo Self -arquétipo do divino - é a resposta à questão última da alma: o anseio que ela tem pelo sentido da vida. Como a alma pertence ao mundo interior do indivíduo, somente fazendo uma volta para dentro de si mesmo é que se trilhará o caminho que leva ao sentido da vida e, em última instância, à cura para a sua personalidade.
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Midson, Scott Adam. "The cyborg and the human : origins, creatureliness, and hybridity in theological anthropology." Thesis, University of Manchester, 2015. https://www.research.manchester.ac.uk/portal/en/theses/the-cyborg-and-the-human-origins-creatureliness-and-hybridity-in-theological-anthropology(da0cf017-3900-46a3-be69-0a348d7809bc).html.
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Are we cyborgs or humans? This question is at the heart of this investigation, and the implications of it are all around us. In Christian theology, humans are seen as uniquely made in the image of God (imago dei). This has been taken to mean various things, but broadly, it suggests an understanding of humans as somehow discrete from, and elevated above, other creatures in how they resemble God. Cyborgs mark a provocative attempt to challenge such notions, especially in the work of Donna Haraway, whose influential ‘Cyborg Manifesto’ (1991) elaborated a way of understanding cyborgs as figures for the way we live our lives not as discrete or elevated, but as deeply hybridised and involved in complex ways with technologies, as well as with other beings. Significantly, Haraway uses the cyborg to critique notions of the human rooted in theological anthropology and anthropogeny: the cyborg was not created in Eden. This assertion is the starting point of my investigation of cyborgs and humans in theological anthropology. Analysis of this position is broken down into three key concepts throughout the investigation that form the three main parts of the structure: (1) What is the significance of Eden, specifically as a point of origin? What ideas do we inherit from Genesis mythologies, and how do they influence our multitudinous understandings of not only humans, but also cyborgs, that range from the Terminator, to astronauts, to hospital patients? What does it mean to say that the cyborg cannot recognise Eden or even dream of the possibility of return?(2) If the cyborg was not created in Eden, then is it still to be considered as creaturely? How does this figure tessellate into, or challenge, notions of human nature and sin in the absence of an origin or teleology in a Garden? What commentaries of the human as created in God’s image can we compare this to, and how do all of these readings bear on how we see ourselves and technologies? (3) More constructively, given that the cyborg amalgamates the organic and the mechanic, and discusses hybridity, how might this be appropriated by theological anthropology? What does it mean to say that we are hybrids? From these questions, I reflect on tensions between the cyborg and the human, and make suggestions for a theological appropriation of the cyborg figure that takes heed of the emphasis on hybridity by applying it to notions of Eden and imago dei. The overarching aim is to decentre and destabilise the human, and to refigure it within its broader networks that are inclusive of other creatures, technologies, and God.
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Moyer, Dean W. "Worship renewal for the vocational worship pastor an eight-week renewal curriculum established upon redemptive themes inherent in the theologies of baptism, Sabbath rest, and Imago Dei /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Laurand, Raphaël François. "L’être humain image de Dieu : un thème théologique majeur relu à travers l’anthropologie relationnelle de Jean Ansaldi." Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK001/document.
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Véritable théologoumène, l’imago Dei apparait comme un thème majeur de la théologie qui permet d’élaborer une anthropologie théologique. Aussi l’imago Dei a pu connaitre plusieurs interprétations dans l’histoire. Ainsi est-il est possible d’identifier deux grandes catégories d’anthropologies théologiques dans le christianisme contemporain : une anthropologie dite « substantialiste » et une anthropologie dite« relationnelle ». Selon l’anthropologie théologique que l’on rencontre le plus fréquemment, l’homme est défini par une propriété qui lui est commune avec Dieu comme l’intelligence ou la faculté d’aimer. Le but de cette thèse est de montrer, à travers le prisme de l’anthropologie relationnelle sans concession de Jean Ansaldi qui interroge sans cesse la légitimité même de l’imago Dei comme fondement biblique d’une anthropologie chrétienne, que cette anthropologie qui semble la plus classique n’est en fait qu’une parenthèse dans l’histoire du christianisme qui, de l’écriture de la Bible jusqu’à la théologie contemporaine, perçoit l’être humain avant tout comme vis-à-vis de Dieu, altérité représentant le Tout Autre, être qui est relation comme Dieu est en lui-même relationTheologoumenon true, imago Dei appears as a major theme of theology that allows to develop a theologica anthropology. Imago Dei also could know several interpretations in history. Thus it is possible to identify two broad categories of theological anthropology in contemporary Christianity : a so-called "substantialist" anthropology and called "relational" anthropology. According to theological anthropology that the most frequently encountered, man is defined by a property that is common with God as the intelligence or the ability to love. The aim of this thesis is to show, through the prism of relational anthropology uncompromising Jean Ansaldi who constantly questions the legitimacy of imago Dei as a biblical foundation of a Christian anthropology, anthropology seems that the classic is actually a parenthesis in the history of Christianity, writing of the Bible to contemporary theology sees the human being as primarily vis-à-vis God alterity while representing the Other, which is being relationship as God is in himself relationship
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Nalwamba, Kuzipa. "'Spirited bodies' as a prerequisite for an earth-keeping ethos : a juxtaposition on the first creation story of Genesis with ubuntu cosmogony." Diss., University of Pretoria, 2013. http://hdl.handle.net/2263/40334.
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Multidisciplinary contemporary discourse involving science, philosophy and theology has explored themes of creation and human identity. Contemporary critiques of anthropocentricism stem from such discourse. The understanding of human beings as ‘spirited bodies’ rather than embodied spirits, arises from a non-reductionist physicalist standpoint. This is the point of departure for this thesis. The study attempts to explore the understanding of human beings as ‘spirited bodies’ from a non-reductionist physicalist view and as a metaphor for ‘fresh’ perspectives and insights that could potentially inform and/or shape a theologically grounded earth-keeping ethos on a different premise from the traditional dualistic hierarchical viewpoint.
Methodologically, this study attempts to reflect a unitary approach to knowledge. The study views the subject through three prisms. Firstly it takes a retrospective look to account for perspectives that have shaped hierarchical views of creation based on a dualistic principle that in turn have shaped the human power-dominion relationship with the rest of creation that is deemed to have led to the devastating eco-crisis the world faces today. Secondly, it considers a non-reductionist physicalist viewpoint that has challenged dualistic anthropological views of being in favour of the conception of human beings as ‘spirited bodies’ and which places human beings in a continuum with the rest creation. Thirdly, it picks up on Moltmann’s Trinitarian and pneumatological views of creation which orient the theological framework anchored on the community and communion within the triune relationship. Human solidarity with the rest of creation is then posited as the nexus that converges the strands of these different perspectives. The juxtaposition of the Genesis 1 creation story with Zambian cosmogony constitutes ‘case studies’ that illustrate how the fresh perspectives on creation and human identity open up an ‘interpretive space’ that could locate human beings in a continuum with the rest of creation and offer insight for an alternative earth-keeping ethos. Human solidarity with the rest of creation thus critiques traditional western dualistic and hierarchical conceptions of creation on one hand, and serves as an orienting concept for the ‘fresh’ earth-keeping ethos this study proposes on the other.Dissertation (MA Theol)--University of Pretoria, 2013.
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Dogmatics and Christian Ethics
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Dalessio, Christine Falk. "Prophetism of the Body: Towards a More Adequate Anthropology of John Paul II’s Theology of the Body Through a Feminist Hermeneutic." University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1571918527212752.
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Pullano, F. "NON NISI AMOR PLENE CAPIAT QUAE SUNT DIVINA.GUGLIELMO DI SAINT-THIERRY E LA GRAMMATICA DELLA VOLONTÀ." Doctoral thesis, Università degli Studi di Milano, 2016. http://hdl.handle.net/2434/359472.
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William of Saint-Thierry takes in an interesting manner the Augustinian theme of man as imago Dei: it is linked to tradition, but in original terms, which are clearly inspired by monastic philosophy and by the new "humanist" reflections of XII century.
According to William the need to renew the similarity between God and man, is the growth of love, which leads to a strong identity with God. It seems to go beyond the unity of the Augustinian tripartite structure of the human soul - memory, intelligence and will- to emphasize the importance of the will, wich is the intentio of love and knowledge. The relationship with God is the most important topic of William's thought and the power of love becomes the essential tool of the Itinerarium mentis in Deum, whose aim is to join the only level of reality that gives meaning to the world.
Going through the major stages of William's life and analyzing his books, we can see that he is an iconic figure, not only for his philosophical reflection, but also for his role in the debates. He also studies at the cathedral school, he learns how to use dialectic and he is able to compete in a particular way with Abelard and with the masters of Chartres.
The monk of Signy understands the need to seek a more rigorous language to speak about divine realities; but he also sees limits and errors: William opposes a different and "proper" use of reason in cognitive process, against the rationalism, that is exaggerated and falsely innovative according to him.
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Sexton, Jason S. "The role of the doctrine of the Trinity in the theology of Stanley J. Grenz." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3025.
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This thesis provides an examination into the primary features in the theology of one of the turn of the century's leading evangelical theologians, Stanley J. Grenz. It begins by establishing the controversial nature of Grenz's project within evangelical theology, and how his aims were misread by a number of evangelical scholars. It then argues that the primary feature in his writings was the doctrine of the Trinity, giving shape to his methodology, theology, and ethical engagement. Accordingly, this thesis identifies the most significant features he adopted and adapted from Wolfhart Pannenberg, whose influence on Grenz is readily seen. These features include not only how Grenz derived particular methodological aspects from Pannenberg (chap. 2), but also those related to the shape of his trinitarian theology itself (chap. 3). Next, while realizing that Grenz's new-found emphasis on a trinitarian project was not placed on a tabula rasa, a wider account of his trinitarian background is considered (chap. 4), as is the particular developmental shape of his doctrine of the Trinity itself (chap. 5). Following this, an examination is made into how Grenz accessed this doctrine of the Trinity, through the imago Dei concept, informed by a theological hermeneutic, theological exegesis, and weaved through the traditional systematic loci (chap. 6). Finally, the shape of his trinitarian ethical work is considered in light of the overall coherence of his body of writings, both in its early form as a Christian ethic as well as in the test-cases that were part of his engagement (chap. 7). This is followed by a summary of the reception of Grenz's project, which is deemed consistent with his aims of being both a distinctly evangelical and trinitarian theologian.
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Almon, Russell Lane. "The triune God and the hermeneutics of community : church, gender and mission in Stanley J. Grenz with reference to Paul Ricoeur." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/29546.
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The aim of this dissertation is to undertake a study of the trinitarian ecclesiology of the North American evangelical theologian Stanley J. Grenz (d.2005), along with his imago Dei theology, revisioned social trinitarianism, narrative theology, incorporation of theosis, and theology of triune participation. This dissertation also utilizes the hermeneutical philosophy of Paul Ricoeur, in conjunction with Grenz’s trinitarian ecclesiology, to propose a missional and hermeneutical ecclesiology. Chapter one begins with an overview of Grenz’s theology and a discussion of the current state of Grenz scholarship. It then introduces Ricoeur’s hermeneutics of the self and theory of narrative identity. The chapter concludes with an overview of chapters two, three, and four. Chapter two traces the manner in which Grenz’s social trinitarianism and imago Dei theology yield a social imago. The first section overviews Grenz’s The Social God and the Relational Self, the social imago, the ecclesial self, his notion of ecclesial eschatological prolepsis, and his theology of triune participation. The second section responds to key criticisms of social trinitarianism, discusses Grenz and Ricoeur on the relational self, and outlines the manner in which Grenz’s theology of theosis and triune participation “in Christ” and through the Spirit yields an ecclesially oriented communal theo-anthropology. The final section takes up Grenz’s social imago and triune participation in relation to female/male mutuality in ecclesial participation and community. Chapter three discusses Grenz’s narrative theology and the development of a narrative imago. The first section overviews Grenz’s The Named God and the Question of Being and his development of the narrative of the divine name as the saga of the triune God, his further use of theosis, and the narrative imago arising within storied participation “in Christ” through the Spirit. The second section examines the continuity of Named God with Social God and argues that Grenz presents a revisioned social trinitarianism. The second section also considers Grenz and Ricoeur on the narrative self and proposes that Grenz’s ecclesial theo-anthropology now becomes a cruciform Christo-anthropology. The third section takes up the narrative imago and female/male mutuality and cruciformity as it arises from the ecclesial relation of storied and communal theotic triune participation. Chapter four treats the development of a Grenzian ecclesial imago and proposes a missional and hermeneutical ecclesiology. The first section presents Grenz’s ecclesiology as it is oriented towards mission and the connection of theosis, triune participation, and ecclesia. This section then proposes a missional grammar for the church as God’s ecclesial hermeneutics of community. The second section discusses potential charges of ecclesiological foundationalism, considers Grenz and Ricoeur on the summoned self, and extends Grenz’s theo-anthropology and Christo-anthropology into a missio-anthropology. The third section considers the mutuality and cruciformity of ecclesial “male and female” relation “in Christ” and through the Spirit, manifest in ecclesial friendship and hospitality, as the coming-to-representation and hermeneutics of community of the triune God. The conclusion offers a summary and possible avenues for further investigation.
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Laurand, Raphaël François. "L’être humain image de Dieu : un thème théologique majeur relu à travers l’anthropologie relationnelle de Jean Ansaldi." Electronic Thesis or Diss., Strasbourg, 2015. http://www.theses.fr/2015STRAK001.
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Véritable théologoumène, l’imago Dei apparait comme un thème majeur de la théologie qui permet d’élaborer une anthropologie théologique. Aussi l’imago Dei a pu connaitre plusieurs interprétations dans l’histoire. Ainsi est-il est possible d’identifier deux grandes catégories d’anthropologies théologiques dans le christianisme contemporain : une anthropologie dite « substantialiste » et une anthropologie dite« relationnelle ». Selon l’anthropologie théologique que l’on rencontre le plus fréquemment, l’homme est défini par une propriété qui lui est commune avec Dieu comme l’intelligence ou la faculté d’aimer. Le but de cette thèse est de montrer, à travers le prisme de l’anthropologie relationnelle sans concession de Jean Ansaldi qui interroge sans cesse la légitimité même de l’imago Dei comme fondement biblique d’une anthropologie chrétienne, que cette anthropologie qui semble la plus classique n’est en fait qu’une parenthèse dans l’histoire du christianisme qui, de l’écriture de la Bible jusqu’à la théologie contemporaine, perçoit l’être humain avant tout comme vis-à-vis de Dieu, altérité représentant le Tout Autre, être qui est relation comme Dieu est en lui-même relationTheologoumenon true, imago Dei appears as a major theme of theology that allows to develop a theologica anthropology. Imago Dei also could know several interpretations in history. Thus it is possible to identify two broad categories of theological anthropology in contemporary Christianity : a so-called "substantialist" anthropology and called "relational" anthropology. According to theological anthropology that the most frequently encountered, man is defined by a property that is common with God as the intelligence or the ability to love. The aim of this thesis is to show, through the prism of relational anthropology uncompromising Jean Ansaldi who constantly questions the legitimacy of imago Dei as a biblical foundation of a Christian anthropology, anthropology seems that the classic is actually a parenthesis in the history of Christianity, writing of the Bible to contemporary theology sees the human being as primarily vis-à-vis God alterity while representing the Other, which is being relationship as God is in himself relationship
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Masek, Theodore. "Acoustic image models for navigation with forward-looking sonars." Thesis, Monterey, Calif. : Naval Postgraduate School, 2008. http://edocs.nps.edu/npspubs/scholarly/theses/2008/Dec/08Dec%5FMasek.pdf.
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Thesis (M.S. in Software Engineering)--Naval Postgraduate School, December 2008.Thesis Advisor(s): Kolsch, Mathias. "December 2008." Description based on title screen as viewed on January 30, 2009. Includes bibliographical references (p. 51-52). Also available in print.
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Martin, Shirley Helen. "Freedom to obey : the obedience of Christ as the reflection of the obedience of the Son in Karl Barth's 'Church dogmatics'." Thesis, University of St Andrews, 2008. http://hdl.handle.net/10023/762.
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This thesis argues that Barth’s asymmetrical structuring of the Trinity in I/1, his doctrine of election in volume II, his concept of the humanity of Christ as the imago Dei in III/2 and his account of the obedience of the Son being reflected in his incarnate life, as detailed in IV/1 and IV/2, are not just coherent but mutually reinforcing. The thesis demonstrates that Barth uses a nexus of crucial terms, including ‘correspondence’ [Entsprechung], ‘reflection’ [reflex/Abbildung] and ‘overflowing’ [Ueberstroemen], to express that God’s actions and relationships ad extra reveal who God is. The concept of ‘correspondence’, tentatively present in the first two volumes, gathers pace through III/2 and achieves full force in volume IV, where the obedience of Christ in IV/2 ‘reflects’ or ‘mirrors’ the obedience of the Son in IV/1. Crucially, the fact that the economic Trinity ‘reflects’ the immanent Trinity, or (differently stated) that the immanent Trinity ‘overflows’ into the economy, establishes a direction, an asymmetry, to the relationship of ‘correspondence’. In ch. II of the thesis we argue that the asymmetry developed in the doctrine of the Trinity in I/1 is the basis for this asymmetric correspondence. Barth describes the triune life as one of giving and receiving existence, suggesting a divine order with an irreversible direction, an asymmetric order. This is shown to be particularly evident in Barth’s defence of the filioque clause which enables him to claim that the Spirit is the one in whom the ruling Father and obedient Son are united ad intra. On this basis we argue, in ch. III, that, when Barth revises his doctrine of election, he comes to see it as the event of triune reflection: the Father, Son and Spirit electing to reflect who they are with a direction of determination, an asymmetry, which is irreversible. In this respect we argue against Bruce McCormack, who sees election as the event in which God elects triunity. In ch. IV we read Barth’s III/2 account of the humanity of Christ as the imago Die, as an attempt to demonstrate that God’s economy of salvation corresponds to who he is. This theme comes into full focus in the first two part-volumes of volume IV, explored here in ch. V. The obedience of Christ reflects, corresponds to, the obedience of the Son. There is obedience in God. This concept, which so mystifies Paul Molnar and Rowan Williams, is shown to be theologically consistent with a doctrine articulated by Barth some thirty years previously: his asymmetrically structured doctrine of the Trinity.
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Tran, Quoc Trung. "Du livre illustré au texte imagé : image, texte et production du sens au XVIe siècle." Paris 4, 2004. http://www.theses.fr/2004PA040281.
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Cette recherche s'intéresse au livre illustre de la renaissance dans une perspective littéraire et sémiotique. A partir d'un corpus essentiellement narratif, notre travail se propose d'étudier le rapport entre le texte et l'image en décrivant le processus interprétatif et en reconstruisant le parcours herméneutique du lecteur. Il s'agira de définir la part productive de l'image dans la production et la construction d'un sens et sa rencontre avec les codes textuels (génériques, rhétoriques, stylistiques) dont relèvent les textes étudiés. La première partie, introductive et programmatique, présente la démarche et la méthode adoptées en proposant au préalable un état des lieux critiques de la question afin de mettre en valeur la dimension historique, culturelle et matérielle de notre objet d'étude. Nous posons alors la question d'une possible articulation entre la question de la textualité et celle de la matérialise. La deuxième partie examine différentes situations de lecture en prenant pour point d'entrée l'emplacement de l'image dans le livre. Nous nous intéressons d'abord aux images préliminaires, et notamment aux portraits d'auteurs, qui construisent l'identité du livre tout comme elles codifient la lecture du texte. Nous étudions ensuite le cas des images intérieures pour voir de quelle façon elles assurent la structuration du livre et la cohésion du texte. Enfin, la troisième partie éprouve la validité de la démarche et en prolonge les perspectives en proposant une étude détaillée du "discours du songe de poliphile" (1546). Nous montrons comment le récit et la fiction reposent sur une réflexion sur la langue et le langage qui convoque et appelle les imagesThis research concerns an illustrated book from the renaissance examined from the perspective of the insertion between textuality and materiality as it has been defined by historians of books and reading. Emerging from a body of work essentially narrative in nature, our work studies the relationship between the words and images in describing the interpretive process and in reconstructing the hermeneutic analysis by the reader. The task is to define the productive portion of the image in the preparation and construction of meaning and its interaction with textual codes (generic, rhetorical and stylistic) to which the studied texts refer to. The first part, introduction and outline, presents an approach and method adopted, suggesting as apoint of departure the status the critical analysis of the question in order to explore this historic, cultural and material dimension of the subject of our study. The second part examines different situations for reading, talking as a point of departure the placement of the image in the book. We are interested foremost in the preliminary images, and notably in portraits of authors, which construct the identity of the book as they codify the reading of the text. We then study the cas of interior images to see to what extent the contribute to the structuring of the book and to the cohesiveness of the text. Finally, the third part proves the validity of our approach and extends its perspective in suggesting a detailed study of "le discours du songe de Poliphile" (1546). We show how the story and the fiction rest on a reflection on language and speech that evoke and call forth the images
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Abad, González José Miguel. "Imago Mundi: las percepciones del Reino de Murcia: del Barroco a la Ilustración." Doctoral thesis, Universidad de Murcia, 2016. http://hdl.handle.net/10803/362914.
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El objetivo general de esta Tesis doctoral es estudiar el territorio del Reino de Murcia en el siglo XVII, esencialmente entre los años 1630 a 1680, desde la percepción del mismo que tenía la sociedad local del Barroco y que después, tras un largo recorrido, daría paso a la de la Ilustración. No se pretende describir cómo era ese territorio y cómo evolucionó a lo largo de la Centuria, ya hay trabajos que han insistido en los procesos de conformación geográfica y económica, en su formación política o en su estructuración fiscal; trabajos que han indagado sobre todo por la evolución histórica de un espacio limitado que se ha caracterizado por su paulatina reducción desde el emirato a la actual Comunidad autónoma. Lo que se busca es intentar captar cómo la sociedad murciana del Seiscientos percibía el espacio en el que vivía y cómo a partir de esa percepción intentó adaptarse al medio y modificarlo en su provecho. La metodología empleada gira en torno a tres grandes apartados: una aproximación conceptual, una aproximación historiográfica y el análisis propio de la información conservada en las fuentes. En cuanto al primer apartado se realiza un estudio de la definición que se daba en los diccionarios del siglo XVII a determinados conceptos como: naturaleza, paisaje, medio geográfico, territorio, etc. En el segundo apartado se analiza cómo la historiografía ha abordado esta cuestión. Hasta ahora los historiadores sólo han confrontado de forma parcial el estudio sobre la percepción del territorio que han tenido las diversas sociedades y sobre la influencia que dicha percepción tiene en su actuación sobre el mismo; por lo que el ejemplo murciano puede servir de estímulo para investigaciones en este sentido. Y en el tercer apartado se busca la información que contienen las fuentes. Se intenta probar documentalmente cómo veían los murcianos del seiscientos el medio geográfico sobre el que vivían, cómo actuaban sobre el mismo para suplir sus defectos y protegerse de sus excesos; siempre asumiendo que la diversidad de los agentes, los interlocutores a quienes va destinado y la coyuntura condiciona el discurso movilizado, que desde luego no puede ser visto como objetivo. Las argumentaciones, los planes de protección y las descripciones de la naturaleza se van sumando de forma acumulativa de manera cada vez más densa a lo largo de todo el siglo. No sólo se van refinando y haciendo más técnicos, sino que se fundan en una afirmación radical de la posibilidad práctica de un conocimiento objetivo sobre la naturaleza y de la posibilidad de predecir sus reglas, unas reglas que empezaban a tomar forma de leyes. Siempre dentro del propio ámbito de los técnicos, el pensamiento de los administradores se estaba abriendo paso rápidamente, hasta el extremo que incluso parece evidente que influenciaba incluso a quienes en teoría fundaban su propia primacía en el discurso providencial. ¿Se trata de un pensamiento moderno? En realidad no, ya que la subordinación aunque fuera formal hacia el pensamiento religioso marcaba unos límites efectivos para su evolución. ¿Significa esto que nada había cambiado? En realidad no, la simple acumulación y la legitimidad que estaba adquiriendo la nueva forma de pensar había creado una base sólida sobre la que evolucionar una reflexión aún más autónoma. La imagen del mundo que se crearon los murcianos en el XVII, el siglo de la duda, les permitió compaginar sus miedos y sus desgracias con su fe y su voluntad de saber. Al hacerlo lograron superar un tiempo terrible y haciéndolo cambiaron su forma de ver el mundo, sin renunciar a nada de su antigua visión.ABSTRACT. Our objective behind this doctoral dissertation is to study the territory of the Kingdom of Murcia in the 17th Century –especially between the years 1630 to 1680- through the perception that local Baroque society had of it, just before the Enlightenment period. We do not intend to describe the territory nor how it evolved along the century: there are already several works around the process of its geographical and economic conformation, of its political formation and its fiscal organization. These works have especially enquired into the historical evolution of a limited space, typified by its gradual evolution from the ancient emirate to the actual autonomous community. Our intention was then to trace how the Murcian society in the 17th Century perceived the space they lived in and how they tried, from that very perception, to adapt to their environment and change it for their own profit. The methodology employed hinges on three sections: a conceptual approach, a historiographical approach and the analysis of the information in the sources. In the first part we endeavor a study of the definition of certain concepts in the dictionaries of the 17th century: nature, landscape, environment, territory, etc. In a second part, we analyze how historiography has accosted this matter. Until now, historians have only partially confronted the study of perception of the territory in different societies and the influence of that perception over it; therefore, the example of Murcia can set the incentive for further research in this field. The third section analyzes the information derived from the sources to trace how the Murcians of the 17th Century defined their environment, how they acted to adapt to changes and protect themselves from its excesses. The circumstances have conditioned the discourse, as well as the diversity of the agents and the interlocutors to whom discourse is directed, so it can hardly be considered an objective fact. The arguments, the protection plans and the descriptions of nature begin to accumulate along the century: in contact with them, knowledge is refined and not only there are more technicians, but these agents even aspire to have the practical possibility of reaching an objective knowledge over nature, and to be able to predict its rules. Under the same influence, administrators were changing their way of thinking, affecting even those that centered their own certainties in the providential discourse. Can this be considered modern thought? Not really, since dependence to religious thought marked very clear limits to its development. Did it mean that nothing actually changed? Not really, since the simple accumulation of facts and the legitimacy that this new way of thinking was acquiring had set the basis to a more autonomous reflection. The image that the Murcians created of their world in the 17th Century –the century of doubt- allowed them to unite their fears and misfortunes to their faith and their will to know. This way they could surmount their difficulties and change the way they saw their world, without having to leave behind their previous vision of things.
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Tan, Feng. "Stereo image matching and auto-DEM." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape17/PQDD_0014/MQ35024.pdf.
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