Dissertations / Theses on the topic 'Spiritual Exercises'
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Feathers, Jonathan Wayne. "Spiritual exercise experience." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0266.
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Caldwell, John William. "A program for the encouragement of Christian disciplines for spiritual growth at Kingsway Christian Church." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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O'Neil, Gale. "Spiritual formation an inward journey /." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Geiger, Jane Noreen. "Spiritual freedom a gracious path /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p028-0282.
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Busch, Preston. "Silence, solitude, prayer and contemplation as spiritual disciplines essential to formation of effective preachers." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.
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Green, Daniel D. "The use of classical spiritual disciplines in evangelical devotional life." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Girvin, Calvin Shields. "Scriptural meditation a participatory workshop method for teaching an augmented form of Lectio divina to Episcopalians /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 1987. http://www.tren.com.
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Sebo, Martin. "Growing into Living Faith through the Experience of the Spiritual Exercises of St. Ignatius of Loyola." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2501.
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Thesis advisor: Melissa M. KelleySome people seek to become truly religious, but pursuing this goal takes much more than a routine religious practice. The Spiritual Exercises of St. Ignatius of Loyola is one way one can commence to live a living faith. In my thesis I am trying to show how the Spiritual Exercises can help people grow in their faith and their relationship with God. The special way that the Exercises can help us to reach this goal is mainly through the transformation of our unhealthy or false images of God and transformation of ourselves into the image of Christ
Thesis (STL) — Boston College, 2011
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Duns, Ryan Gerard. "Spiritual Exercises for a Secular Age? William Desmond's Theological Achievement." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108206.
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Thesis advisor: Brian D. RobinetteThis project attempts to respond to Charles Taylor's invitation, made in A Secular Age, for "new and unprecedented itineraries" capable of guiding seekers toward an encounter with God. Today, many Westerners find belief in God difficult if not impossible. This essay begins with an overview of Taylor's secularization narrative and explores the causes and pressures that have made belief in the Transcendent problematic. To respond to Taylor's summons for new itineraries, I turn in Chapters 2-4 to the work of philosopher William Desmond. After introducing readers to Desmond and locating him on a landscape dominated by phenomenologists, I introduce Desmond's metaphysical philosophy and argue that this his thought can be approached as a form of spiritual exercise capable of reawakening a sense of the Transcendent. In Chapters 3 and 4 I engage the work of Pierre Hadot to show how Desmond's philosophy can work to transform the way one perceives the world. Read within this framework, I believe Desmond's metaxological metaphysics provides a series of spiritual exercises needed in an increasingly secular age. Read in this light, metaxology becomes less a philosophy about which one must be informed than a philosophy capable of forming readers to perceive reality anew. In Chapter 5, I draw out some of the theological implications for this interpretation of Desmond's work. In the conclusion, I survey the project and indicate what I consider to be the theological achievement of Desmond's project and potential openings for future engagement with his work
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Deutsch, Michael R. "Leading First Baptist Church to renewal through the introduction of spiritual disciplines." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1588.
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Allbaugh, Jonathan C. "A model of spiritual formation for Northland Community Christian Church." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Sawling, Bil. "Developing a model of spiritual disciplines for Bethel Theological Seminary." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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O'Reilly, Maureen Anne Margaret. "Narrative theology and its application to the Christology of the Spiritual exercises." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0018/NQ46675.pdf.
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Brownsberger, John A. "Christian meditation its value and relationship to a New Testament view of discipleship /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Heiding, Sven Fredrik. "Giving Ignatian Exercises at ecclesial frontiers." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:246e4d6d-14a7-44c2-88f5-a292c8ebf2e5.
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The Spiritual Exercises of Ignatius of Loyola, the founder of the Jesuit order, presuppose Roman Catholicism, but are today made by many who are not Catholics. Moreover, even Roman Catholics who make Ignatian Exercises often are not spontaneously inclined to obey Roman ecclesiastical authority. Neither avoiding the ecclesial dimension nor an authoritarian ‘follow the rules!’ provides spiritual directors with adequate orientation when working with issues at Church frontiers. This dissertation in pastoral theology seeks to navigate a middle position by moving beyond the individualism and the a-historical assumptions of the existing relevant literature. The dissertation remains close to the Ignatian primary sources, in the awareness that the Ignatian tradition needs to be constantly updated and that the contemporary ecclesial frontiers are not fully foreseen in the canonical texts. The main hypothesis is that a notion is needed of a ‘pilgrim Church’ in space and time, with Christians who are related to one another in a deep and fundamental sense. The minor hypothesis is that the individual needs to be open towards and prepared to learn from the Roman Catholic Church, in order to understand and to be profoundly moved by these exercises, but not necessarily to become a Roman Catholic. Having presented and discussed various approaches in the writings of twentieth-century and recent thinkers, this thesis puts forward its own ecclesiological position informed by Charles Taylor, Hans-Georg Gadamer and Karl Rahner. The aim is to take Ignatian studies forward by combining relational anthropology, hermeneutics and a sacramental understanding of the Church, and to apply this synthesis to the practice of giving Ignatian Exercises. The final chapter discusses a selection of cases in the light of my ecclesiological position. The synthesis and application claim originality.
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Scullin, Robert J. "Engaging hearts and minds Ignatian spirituality and students reflecting on service /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Kruger, Matthew Carl. "The freedom of the mind for God: reflexivity and spiritual exercises in Thomas Aquinas." Thesis, Boston College, 2014. http://hdl.handle.net/2345/3792.
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Thesis advisor: Stephen F. BrownThe study of Thomas Aquinas generally focuses on theological questions in his work, and ignores certain aspects of what might be called his "spiritual life." Though there are exceptions to this rule, there are numerous themes in the writings of Thomas Aquinas which have not been given their due. In light of this fact, this dissertation seeks to provide an extended treatment of two components of the work of Thomas Aquinas which receive little attention: the role of spiritual exercises in his writing, and the form of reflexivity--one's understanding of and relation to one's self--he recommends. As a way of approaching these issues, I draw from the work of two historical philosophers, Pierre Hadot and Michel Foucault, using the methodological questions they employ in their writings on the classical world. Both Hadot and Foucault argued that there was something different about the way philosophy was accomplished in the antique world, something which was lost as philosophy shifted in the modern period. Hadot's work focuses, in particular, on the use of spiritual exercises in the formation of the person--that is, how a person becomes the ideal form they ought to be. Foucault, on the other hand, focused on the alternative form of reflexivity as found in the work of classical philosophers, and used it for fruitful comparison and critique of the contemporary forms of reflexivity found in the modern world. Both of these thinkers, however, never included in their study the medieval period, or at least not in an extended and meaningful way. Their questions, however, are particularly relevant to the work of Thomas Aquinas, as he offers both an extended treatment of spiritual exercises, as well as a form of reflexivity similar in many ways to classical forms. As a way of highlighting these two topics in Thomas Aquinas, I first provide an overview of the work of Pierre Hadot and Michel Foucault as it relates to these topics. I then move onto a discussion of the current state of scholarship on "spirituality" in Thomas Aquinas, and suggest the ways in which this dissertation can improve on this current state. In the subsequent chapters, I begin a discussion of the concept of virtue as found in Thomas Aquinas, and its relation to both spiritual exercises and reflexivity, the description of which in Thomas forms the basis for the next two chapters. Finally, I turn to an in depth application of these methodological questions by turning to two different works of Thomas; first, I turn to his De perfectione spiritualis vitae, a short and rarely read work in which Thomas explains the practices which accompany the formation of a person in charity. Second, I turn to the Summa Theologiae and the cardinal virtues, drawing attention to the presence of spiritual exercises in a work typically treated as merely expositional
Thesis (PhD) — Boston College, 2014
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Gilbert, Brian J. "Fettering Ignatius to verse Donne's reckoning with the Spiritual exercises through his Holy sonnets /." College Park, Md. : University of Maryland, 2008. http://hdl.handle.net/1903/8190.
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Thesis (M.A.) -- University of Maryland, College Park, 2008.Thesis research directed by: Dept. of English. Title from t.p. of PDF. Includes bibliographical references. Published by UMI Dissertation Services, Ann Arbor, Mich. Also available in paper.
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Carr, Patrick Robert. "Moral perception and meditation : A secular study of spiritual exercises and the cultivation of compassion." Thesis, Lancaster University, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.533093.
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Nelson, Jacqueline D. "How to impact and enhance the spiritual life of Christian educators." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0258.
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Bowens, Ruby Jean. "The impact of the practice of spiritual disciplines on the self-image of adult male substance abusers in treatment." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p028-0255.
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Wong, Tommy Kwong Yee. "Designing and promoting a devotional campaign for a Chinese Baptist church in Canada." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Fenno, Wyatt E. "Living waters an invitation to contemplative spirituality for the Quail Springs Church of Christ /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Jorden, Paul R. "The effect of a class teaching Lectio divina in enriching the devotional life of participants at Family in Christ Community Church." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.
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Rayment, Colette Eleanor. "The Shapeliness of the Shekinah: Structural Unity in the Thought of Peter Steele SJ." Thesis, The University of Sydney, 1997. http://hdl.handle.net/2123/384.
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ABSTRACT Professor Peter Steele S.J. cuts a fascinating figure both in contemporary scholarship and poetic achievement. His work extends over a vast range of genre from poetry to criticism, public address and intellectual journalism. Some of his huge literary output is published, some of it awaits publication, and much of it is either uncollected or held in archival situations. Steele is a writer who matters today not only by virtue of his leading a distinguished academic career, and being a widely published poet, but also because for some two decades he has been a focal figure in the Society of Jesus in Australia and New Zealand and has had extensive experience as he would say 'plying his priesthood' in various British and American Jesuit institutions. This has resulted in a large volume of mostly unpublished writings ranging from prayers, liturgies and reflections to homilies for private and public occasions. The challenge of addressing Steele�'s literary achievement lies in the fact that his spiritual insights form the basis of his poetic, academic, and ethical imagination. This thesis has attempted to identify the core nature of these insights and to trace the way in which they ramify into the world of people, events, and art, especially literature. The basic issue concerns the principle of radiance, how it finds expression through Steele�s major motifs or figures of Jester, Pilgrim Expatriate, Celebrant and Word or Witness, and how this principal operates as the unifying basis of his thought. The thesis tries to investigate this unifying vision within the subtle diversity of the many ways Steele encounters the modern world. In identifying Steele�s structure of thought as a radiant entity focused on the theocentre of God and emanating to the Incarnate God, to the writers of the gospels and epistles, to St. Ignatius, to St. Edmund Campion and to all people especially artists, it has been necessary to shape each chapter in a roughly parallel manner and to organise it according to these stratafications. Each chapter places the individual motif within Steele�'s individual and Ignatian milieux, and examines the function of the particular figure or motif under investigation. Each chapter will then trace the figure (Fool, Pilgrim / Expatriate, Celebrant or Word Witness), as Steele sees it manifest in God, in Christ, in the scriptures, and as he understands it imparted to Campion, to Ignatius as he writes the Spiritual Exercises and to writers (and readers) of literature. Each chapter also has variations appropriate to its subject matter and medium so that for instance the chapter treating Steele�s Pilgrim figure will consider his treatment of it in both p oetics and homiletics and that treating the Word or Witness will predominantly relate to that figure to his critical appraisal of Peter Porter�s p oetry and the organisation of the latter will break from the established pattern of organisation in several major ways. This thesis offers a study of a rich Australian talent operating intellectually, academically, imaginatively and spiritually. If one were to seek to place Steele amongst similarly minded writers one would have to locate him in the community of writers recognised for their classical and contemporary sophistication, writers such as Peter Porter, Seamus Heaney, Joseph Brodsky, Derek Walcott and Anthony Hecht. In this sense Steele is international rather than Australian in his emphasis; but being a true international he also includes Australia in his thinking.
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Rayment, Colette Eleanor. "The Shapeliness of the Shekinah: Structural Unity in the Thought of Peter Steele SJ." University of Sydney, Religion, 1997. http://hdl.handle.net/2123/384.
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ABSTRACT Professor Peter Steele S.J. cuts a fascinating figure both in contemporary scholarship and poetic achievement. His work extends over a vast range of genre from poetry to criticism, public address and intellectual journalism. Some of his huge literary output is published, some of it awaits publication, and much of it is either uncollected or held in archival situations. Steele is a writer who matters today not only by virtue of his leading a distinguished academic career, and being a widely published poet, but also because for some two decades he has been a focal figure in the Society of Jesus in Australia and New Zealand and has had extensive experience as he would say 'plying his priesthood' in various British and American Jesuit institutions. This has resulted in a large volume of mostly unpublished writings ranging from prayers, liturgies and reflections to homilies for private and public occasions. The challenge of addressing Steele�'s literary achievement lies in the fact that his spiritual insights form the basis of his poetic, academic, and ethical imagination. This thesis has attempted to identify the core nature of these insights and to trace the way in which they ramify into the world of people, events, and art, especially literature. The basic issue concerns the principle of radiance, how it finds expression through Steele�s major motifs or figures of Jester, Pilgrim Expatriate, Celebrant and Word or Witness, and how this principal operates as the unifying basis of his thought. The thesis tries to investigate this unifying vision within the subtle diversity of the many ways Steele encounters the modern world. In identifying Steele�s structure of thought as a radiant entity focused on the theocentre of God and emanating to the Incarnate God, to the writers of the gospels and epistles, to St. Ignatius, to St. Edmund Campion and to all people especially artists, it has been necessary to shape each chapter in a roughly parallel manner and to organise it according to these stratafications. Each chapter places the individual motif within Steele�'s individual and Ignatian milieux, and examines the function of the particular figure or motif under investigation. Each chapter will then trace the figure (Fool, Pilgrim / Expatriate, Celebrant or Word Witness), as Steele sees it manifest in God, in Christ, in the scriptures, and as he understands it imparted to Campion, to Ignatius as he writes the Spiritual Exercises and to writers (and readers) of literature. Each chapter also has variations appropriate to its subject matter and medium so that for instance the chapter treating Steele�s Pilgrim figure will consider his treatment of it in both p oetics and homiletics and that treating the Word or Witness will predominantly relate to that figure to his critical appraisal of Peter Porter�s p oetry and the organisation of the latter will break from the established pattern of organisation in several major ways. This thesis offers a study of a rich Australian talent operating intellectually, academically, imaginatively and spiritually. If one were to seek to place Steele amongst similarly minded writers one would have to locate him in the community of writers recognised for their classical and contemporary sophistication, writers such as Peter Porter, Seamus Heaney, Joseph Brodsky, Derek Walcott and Anthony Hecht. In this sense Steele is international rather than Australian in his emphasis; but being a true international he also includes Australia in his thinking.
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Overholt, Michael S. "The practice of ἄσκησις in Galen's Avoiding distress." Diss., University of Iowa, 2016. https://ir.uiowa.edu/etd/3157.
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Galen's Avoiding Distress provides an opportunity for scholars to qualify Galen's philosophical eclecticism because his ἄσκησις to avoid distress intersects theory and practice. My thesis carefully analyzes the theoretical framework behind Galen's claim that he “trained his φαντασἰαι for the loss of all his possessions” as well as the specific practices that constitute this training regimen. I trace the concept of φαντασἰα back to the first philosophical discussions in Plato's Theaetetus-Sophist structure and Aristotle's De anima to answer the questions “What are the φαντασἰαι that he talks about?” and “How do they participate in cognition?” I analyze Galen's On the doctrines of Hippocrates and Plato, Affections and Errors, and Thrasybulus to identify Galen's specific practices and relate them to what Galen thinks is the purpose of all humans. My inquiry allows me to argue that while Galen uses his imagination to condition himself not to fear the atrocities of Commodus he subordinates emotional tranquility and practices that promote it to the greater goal of doing good deeds for others.
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Gipson, Larry E. "Equipping laypersons in the practice of spiritual disciplines to manage stress at Bethel Baptist Church, Pleasant Grove, Alabama." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Laramie, Joseph. "The Eucharistic Exercises: Using the concept of reditus, as explicated in Benedict XVIs The Spirit of the Liturgy, to understand the central movement and eucharistic context of Ignatius Loyolas Spiritual Exercises." Thesis, Boston College, 2012. http://hdl.handle.net/2345/bc-ir:104990.
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Andersson, Rasmus. "Metodologiska utmaningar vid jämförande studier: : En fallstudie av Aaron Stalnakers "Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine"." Thesis, Umeå universitet, Institutionen för idé- och samhällsstudier, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:umu:diva-149106.
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This essay examines Aaron Stalnakers,” Overcoming Our Evil: Human Nature and Spiritual Exercises in Xunzi and Augustine”; with respect to how he manages to avoid misinterpretations and anachronism in the face of handling two separate traditions of thought, as is required in comparative studies.
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Bonacci, Louis A. S. J. "The Marian Presence in the life and works of Saint Ignatius of Loyola: from private revelation to spiritual exercises-- the cloth of Loyola's allegiance." IMRI - Marian Library / OhioLINK, 2002. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1430301651.
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Endean, Philip. "The direct experience of God and the standard of Christ : a critical and constructive study of Karl Rahner's writings on the Spiritual Exercises of Ignatius Loyola." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315033.
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Bjarnason, Paul E. (Paul Elwin). "Philosophy of consolation : the Epicurean tetrapharmakos." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/50059.
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Thesis (MPhil)--Stellenbosch University, 2004.ENGLISH ABSTRACT: Epicureanism, one of several major Hellenistic philosophical schools, complemented its materialist, non-teleological ontology with a set of spiritual exercises (askesis) intended to prepare its disciples to live a happy life within a clearly defmed moral context. The emblem of Epicurean ethics was the tetrapharmakos, or fourfold remedy, consisting in the dictum: Nothing to fear in god; Nothing to feel in death; Good is easy to attain; Evil is easy to endure. A question that arises concerns how the tetrapharmakos, in conjunction with the wide variety of spiritual exercises which flowed from it, was capable of offering to Epicurean disciples consolatio in the face of life's uncertainties and guiding them to the supreme pleasure of the gods, tranquillity (ataraxia), which, together with absence of bodily pain (aponia), brings to man the flourishing life (eudaimonia). Yet, afortiori, how is it possible, in the absence of belief in divine providence, to retain a sense of equanimity throughout a finite life in an often harsh world? How can one avoid capitulating to despair and anxiety? Such questions are relevant to the ancient Epicureans, and are central to this thesis. Epicurean materialism is presupposed throughout the thesis, and the arguments and exercises which emerged from the Epicurean materialist ontology are examined critically in order to assess the coherence and effectiveness of the Epicurean mode of living. An examination of the role of Epicurean spiritual exercises is therefore undertaken, in order to reveal the Epicureans' relationship with the natural and social worlds, as well as with each other and with the gods, and thus to explain how these exercises were capable of providing consolation, and further, to consider whether such exercises, in some form or other, are still able to do soin the twenty-fust century. The ancient conception of philosophy as a way of life is discussed fully, most particularly the specific nature of Epicurean philosophy in this respect. The four strands or remedies of the tetrapharmakos are then examined, in order, at length. The nature of Epicurean gods and their relation to man are given detailed consideration, as are the arguments and exercises used by Epicureans to dispel fear of the gods. A similar treatment is accorded the Epicurean view of death as a natural dissolution of man qua material being, and to the arguments and exercises aimed at overcoming fear of death, the second of the two great causes of human anxiety. Epicurean hedonism, within which pleasure assumes the role of man's goal,· or telos, is examined thoroughly, as are major issues of contention -- in particular, the Epicurean bifurcation of the telos into katastematie pleasure and kinetic pleasure, and the relation between these two kinds of pleasure. A concluding chapter summarises the fmdings of the thesis and suggests the relevance of Epicureanism and its associated spiritual exercises for citizens of the twenty-fust century.
AFRIKAANSE OPSOMMING: Die Epikurisme, een van verskeie belangrike Hellenistiese filosofiese skole, het sy materialistiese, nie-teologiese ontologie aangevul deur 'n versameling geestelike oefeninge (askesis) wat ten doel gehad het om dissipels voor te berei om 'n gelukkige lewe binne 'n duidelik gedefinieerde morele konteks te lei. Die embleem van die Epikuriese etiek was die tetrafarmakos , of viervoudige geneesmiddel, wat bestaan het uit die dictum: Om niks te vrees oor god nie; Om niks te voel oor die dood nie; Die goeie is maklik om te verkry; Die kwaad is maklik om te verduur. Die vraag ontstaan hoe die tetrafarmakos, tesame met die wye verskeidenheid geestelike oefeninge wat daaruit voortspruit, in staat was om aan die Epikuriese dissipels consolatio ten aanskoue van die onsekerhede van die lewe te bied en om hulle tot die hoogste genot van die gode, gemoedsrus (ataraxia), te voer, wat, gepaardgaande met die afwesigheid van fisiese pyn (aponia), die mens by 'n gelukkige lewe (eudaimonia) uitbring. Hoe is dit egter 'n fortiori moontlik om in die afwesigheid van 'n geloof in 'n goddelike voorsienigheid 'n gevoel van gelykmatigheid reg deur 'n eindige lewe in 'n dikwels harde wêreld te behou? Die Epikuriese materialisme word deurlopend in die tesis voorveronderstel, en die argumente en oefeninge wat uit die Epikuriese materialistiese ontologie na vore kom, word krities ondersoek ten einde die samehang en doeltreffendheid van die Epikuriese leefwyse te evalueer. Die rol van die Epikuriese geestelike oefeninge word dus ondersoek om die Epikureërs se verhouding met die natuurlike en die sosiale wêreld, sowel as met mekaar en met die gode, na vore te bring, om sodoende te verduidelik hoe hierdie oefeninge in staat was om vertroosting te bied, en om voorts te kyk of sulke oefeninge in die een of ander formaat nog steeds in staat is om dit in die een-en-twintigste eeu te doen. Die antieke siening van die filosofie as 'n leefwyse word ten volle bespreek, veral die eie-aard van die Epikuriese filosofie in hierdie opsig. Die vier aspekte of geneesmiddels van die tetrafarmakos word agtereenvolgens uitvoerig bespreek. Die aard van die Epikuriese gode en hulle verhouding tot die mens word in besonderhede ondersoek, asook die argumente en oefeninge wat die Epikureërs gebruik het om vrees vir die gode die nek in te slaan. Die Epikuriese siening van die dood as 'n natuurlike ontbinding van die mens qua materiële wese word op soortgelyke wyse behandel, soos ook die argumente en oefeninge wat daarop gerig is om die vrees vir die dood, die tweede van die twee groot oorsake van die mens se angs, te oorkom. Epirurese hedonisme, waarin genot die mens se lewensdoel of telos word, word grondig ondersoek, sowel as belangrike verskilpunte - in besonder die Epikuriese tweedeling van die telos in katastematiese en kinetiese genot, en die verband tussen hierdie twee vorme van genot. Die slothoofstuk vat die bevindinge van die tesis saam en suggereer dat die Epikurisme en die geestelike oefeninge wat daarmee gepaard gaan, nog steeds relevant is vir mense van die een-en-twintigste eeu.
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Greguška, Peter. "Duchovní brownfield Olomouc - Zlín." Master's thesis, Vysoké učení technické v Brně. Fakulta stavební, 2019. http://www.nusl.cz/ntk/nusl-399914.
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The diploma thesis is the proposal of the pilgrimage church with the addition of the second functional unit as the pilgrimage area near to the stream „Svatá voda – Kaménka“. The proposal claims to raise former pilgrimage area and natural element, and also to provide spiritual and psychological support to pilgrims/visitors. For that reason, there are provided residential programs in the area. The building program corresponds to demanding enter and capacity. Capacity of the church is up to 250 people, in the main liturgical space on the ground floor. The growth is possible on the gallery on the second and third floor. Areal also including restaurant, lecture hall and spiritual centre. That works on a spiritual stay program for singles or couples. There is also a meditation garden and parking lot aloof.
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Conrod, Frederic. "Baroque orders of corruption: Formation, diffusion, transformation, and negation of Loyola's "Spiritual Exercises" (Saint Ignatius of Loyola, Miguel de Cervantes Saavedra, Spain, Baltasar Gracian, Marquis de Sade, France)." Diss., Connect to online resource, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3207694.
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McCoy, Gary W. "Seeing as believing growing faith through the visual experience /." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com.
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Silva, Danuzio Gil Bernardino da. "A arte da memoria em imagens e os exercicios espirituais de Inacio de Loyola." [s.n.], 2008. http://repositorio.unicamp.br/jspui/handle/REPOSIP/252001.
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Orientador: Milton Jose de AlmeidaTese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
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Resumo: As imagens de ¿Adnotationes et Meditationes in Evangelia¿ de Jerome Nadal, juntamente com os Exercícios Espirituais de Inácio de Loyola são a base desse trabalho sobre educação visual e a Arte da Memória. Por um caminho em que se encontram referências literárias e iconográficas, seguimos por uma trajetória que vem das experiências cristãs de meu passado e segue para o passado cristão imaginado e percebido em minhas leituras textuais e visuais, em especial de Nadal e Inácio
Abstract: The images of "Adnotationes et Meditationes in Evangelia" by Jerome Nadal with Spiritual Exercises of Ignatius of Loyola are the bases of this work about visual education and art of memory. In a way where literature references and iconographics are together we follow the direction from my personal christianism experiences and are going to the imagined christian past, perceived in my visual and textual readings, especially Nadal and Ignatius
Doutorado
Educação, Conhecimento, Linguagem e Arte
Doutor em Educação
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Pereira, Claudia Gomes. "Os Doze Noturnos da Holanda, de Cecilia Meireles, e a singularidade de suas peças como exercicios espirituais." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270150.
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Orientador: Paulo Ellias Allane FranchettiDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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Resumo: Esta dissertação apresenta um estudo sobre a obra Doze Noturnos da Holanda, de Cecília Meireles, publicado pela primeira vez em 1952. Esse livro pode ser considerado um marco na lírica da poetisa no que tange a temática da viagem, uma vez que nele coincidem a viagem imaginária e o deslocamento espacial. O livro, escrito em 1951, na Holanda, descreve a jornada do eu lírico acompanhado pela personagem Noite, no universo noturno, em busca de experiência de totalidade e de autoconhecimento. Essa viagem lírica é composta por doze poemas que parecem constituir um ciclo, no qual existe uma progressão ao longo dos poemas. Assim, a hipótese do trabalho é que os poemas se descrevem como uma série de exercícios espirituais, que preparam o leitor para a contemplação da imagem maior que é centrada na imagem do afogado encantado que jaz nos canais de Amsterdã. A hipótese é sustentada nesse trabalho por meio do estudo analítico dos poemas: "Um", em que se descrevem o processo de introspecção e o afastamento dos desejos terrenos; "Dois", em que se apresenta a Noite como uma personagem; "Três", em que se sublinham a viagem pelo mundo noturno e as formas precárias de temporalidade; e "Doze", em que se apresenta o belíssimo corpo do afogado
Abstract: This master thesis presents a study on the book Twelve nocturnes of Holland, written by Cecília Meireles and first published in 1952. This book can be considered a hallmark of the poet's lyricism concerning the theme of journey, since in it coincide both imaginary journey and spatial motion. The book, written in 1951 in Holland, describes the journey of the lyric self and the character Night through a nocturnal atmosphere searching for totality and self-knowledge. The lyric journey is composed of twelve poems, which seem to form a cycle. There seems to be a progression in this cycle. The working hypothesis, thus, assumes that each poem constitutes a spiritual exercise that prepares the reader to the bigger image of the enchanted drowned, who lies on Amsterdam channels. The hypothesis is supported through the analytical study of the poems: "One", which describes both processes of introspection and of departure from earthly desires; "Two, which presents Night as a character; "Three", which emphasizes the journey through a nocturnal world and precarious modes of temporality; and "Twelve", which presents the beautiful body of the enchanted drowned
Mestrado
Literatura Brasileira
Mestre em Teoria e História Literária
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Thomasma, Norm J. "The utilization of Bowen Family Systems Theory in teaching healthy corporate life in congregations implications and applications /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Mayo, Michael. "The well-disposed mind : Joyce, Loyola, and the psychoanalysis of ambivalence." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:13d9376a-2e20-45b5-87ac-0ca6012be6ef.
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This thesis examines the relationship between the fiction of James Joyce and the theological practices outlined by Ignatius of Loyola. By deliberately foregoing claims of direct or simple influence, the thesis illustrates the way in which Loyola's concepts of belief, irony, discernment, and indifference illuminate the operations of the Joycean text. These operations in both Loyola and Joyce are themselves best explicated through the use of Kleinian psychoanalytic theory. Klein and her followers analyze dynamics of belief, representation, and meaning as products of frustration. Loyola and Joyce both force the reader into symmetrical situations of frustration, and Kleinian analysis helps us see how Joyce uses his texts as a kind of exercise for the reader-an exercise of productive frustration, disappointment, and loss. I trace the way this loss can turn reading into a reparative act, one that moves through the Kleinian 'paranoid-schizoid' position into a more productive, contingent, depressive position. I thus address Eve Kosovsky Sedgwick's proposal for reparative reading. By examining both Loyola's and Joyce's engagement with (and invitations into) frustrating, paranoid reading, I show how this engagement might become reparative. The thesis begins with an analysis of Loyola's Spiritual Exercises, finding there a specific structure of 'earnest irony.' It continues with a close reading of 'The Dead,' discerning how this structure operates in the Joycean text at the levels of both content and narration. It then takes up Kleinian theory directly to see precisely what paranoid reading-of the kind both Joyce and Loyola demand-accomplishes, and what its failure achieves. Its final two chapters consider A Portrait of the Artist as a Young Man, where it finds the narrative apparatus forcing the reader into a particular form of productive frustration, and Ulysses, which requires the greatest form of 'earnest irony' from the reader.
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Magniez, Anne-Claire. "Les Considerationes de Franz Lang SJ (1695-1717) : histoire des méditations munichoises, Analyse du Theatrum Solitudinis Asceticoe et de la musique de Johannes- Andreas Rauscher à partir des Exercices spirituels d’Ignace de Loyola." Thesis, Paris 4, 2009. http://www.theses.fr/2009PA040226.
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De 1677 à 1776, la grande congrégation mariale de Munich représentait pendant le Carême des drames musicaux appelés Considerationes ou « méditations dramatiques » pour l’édification morale de ses membres. Ils étaient écrits par le président jésuite de cette sodalité et mis en musique par des compositeurs locaux.Cette thèse s’attache spécifiquement aux Considerationes du jésuite Franz Lang (1654-1725),créées entre 1695 et 1712. Ces œuvres se distinguent effectivement des autres méditations par le fait qu’elle furent intégralement éditées en 1717 sous la forme de trois recueils – Theatrum SolitudinisAsceticæ, Theatrum Affectuum Humanorum et Theatrum Doloris et Amoris - qui totalisent environ 850pages de livrets et plus de 3 000 pages de musique.Les recherches tiennent à expliquer d’abord l’existence de cette source exceptionnelle à tous égards par une étude précise des conditions de représentation, replacées dans le contexte plus général de la vie musicale à Munich. La thèse offre ensuite une analyse dramaturgique du Theatrum Solitudinis Asceticæ qui revendique une filiation directe aux Exercices spirituels de St Ignace de Loyola, fondateur de la Compagnie de Jésus. Après une étude littéraire du recueil de Lang, elle apporte un éclairage musicologique sur les Considerationes mises en musique par Johannes-AndreasRauscher (mort en 1702), exemples remarquables « d’Exercices spirituels musicaux »Between 1677 and 1776, the great latin congregation of Munich used to perform musicaldramas during the Lenten season. These dramas were called Considerationes or « DramaticMeditations » and were intended for the moral edification of their congregation members. The dramas’plot was written by the congregation’s Jesuit priest while bavarian musicians composed the music.This work specifically treats the Considerationes by Franz Lang (1654 – 1725), which wereperformed between 1695 and 1712. As opposed to other meditations, Lang’s Considerationes wereentirely printed in the year 1717. They were brought together in three collections – TheatrumSolitudinis Asceticæ, Theatrum Affectuum Humanorum, Theatrum Doloris et Amoris – and togetherthey consist of about 850 pages of text and over 3000 pages of score.This research firstly explains the existance of this extraordinary source thanks to a precisestudy of the history of the performances which is then put in context with Munich’s musical life at thetime. Then follows a dramaturgical analysis of the Theatrum Solitudinis Asceticæ, which waspostulated by Ignatius of Loyola within the Spiritual Exercises. After a part about the literary work ofLang, my work closes with an analysis of the Considerationes – which were composed by Johannes-Andreas Rauscher, who died in 1702 - regarding musicology. These pieces finally are a noteworthyexample of the « musical Spiritual Exercises »
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Barcelos, Simone de Magalhães Vieira. "Filosofia, exercícios espirituais e formação do homem na antiguidade." Universidade Federal de Goiás, 2017. http://repositorio.bc.ufg.br/tede/handle/tede/8041.
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Este estudo insere-se na Linha de Pesquisa Fundamentos da Educação e Processos Educativos do Programa de Pós-Graduação em Educação, da Universidade Federal de Goiás. Por reconhecer que os homens são contingentes, imperfeitos e mutáveis, a Antiguidade clássica criou um movimento espiritual de busca da excelência humana, de confirmação da humanidade do homem. Essa tese se propõe a investigar a dimensão formativa da tradição da Antiguidade clássica, à luz da contribuição de obras de alguns autores e de estudiosos dessa cultura e, ao fazê-lo, pensar a relação entre a filosofia e a formação, os estudos de Pierre Hadot sobre a filosofia antiga como maneira de viver e exercício espiritual. Esses trabalhos, que abriram novos horizontes e caminhos de investigação, sem dúvida pressupõem, ampliam e aprofundam determinados conceitos e compreensão da existência humana, da filosofia, da educação e da formação como paideía. Compreender a origem, o desenvolvimento e a realização da filosofia na Antiguidade como forma de pensar, que se dedica à busca da verdade das coisas humanas e divinas, à compreensão da natureza do homem, de seu destino e finalidade, constitui a centralidade de nossos esforços. A filosofia e a formação são fenômenos distintos, mas indissociáveis no movimento de sua realização. Ao mostrar que a filosofia é maneira de viver, Pierre Hadot estuda os exercícios espirituais como um modo de realização da formação do homem, de sua transformação interior com vistas na excelência moral. Em sua esteira reconhecemos as figuras do sábio, de Sócrates e do imperador romano Marco Aurélio como fundamentais no movimento de elevação espiritual e de atenção a si mesmo. Estudamos o sentido e a importância dos exercícios espirituais na mobilização das capacidades que, inerentes à natureza da alma, fazem com que o homem, no sentido de ánthropos, em grego, e homo, em latim, possa alcançar a consciência de si e dedicar-se à confirmação de sua humanidade. Procuramos mostrar que o pensamento dos gregos e latinos da Antiguidade se constitui num longo e rigoroso trabalho intelectual, autêntico exercício espiritual, expressivo de uma intenção educativa que se revela no agir, no movimento de tornar-se humano, de fazer-se homem.
Este estudo insere-se na Linha de Pesquisa Fundamentos da Educação e Processos Educativos do Programa de Pós-Graduação em Educação, da Universidade Federal de Goiás. Por reconhecer que os homens são contingentes, imperfeitos e mutáveis, a Antiguidade clássica criou um movimento espiritual de busca da excelência humana, de confirmação da humanidade do homem. Essa tese se propõe a investigar a dimensão formativa da tradição da Antiguidade clássica, à luz da contribuição de obras de alguns autores e de estudiosos dessa cultura e, ao fazê-lo, pensar a relação entre a filosofia e a formação, os estudos de Pierre Hadot sobre a filosofia antiga como maneira de viver e exercício espiritual. Esses trabalhos, que abriram novos horizontes e caminhos de investigação, sem dúvida pressupõem, ampliam e aprofundam determinados conceitos e compreensão da existência humana, da filosofia, da educação e da formação como paideía. Compreender a origem, o desenvolvimento e a realização da filosofia na Antiguidade como forma de pensar, que se dedica à busca da verdade das coisas humanas e divinas, à compreensão da natureza do homem, de seu destino e finalidade, constitui a centralidade de nossos esforços. A filosofia e a formação são fenômenos distintos, mas indissociáveis no movimento de sua realização. Ao mostrar que a filosofia é maneira de viver, Pierre Hadot estuda os exercícios espirituais como um modo de realização da formação do homem, de sua transformação interior com vistas na excelência moral. Em sua esteira reconhecemos as figuras do sábio, de Sócrates e do imperador romano Marco Aurélio como fundamentais no movimento de elevação espiritual e de atenção a si mesmo. Estudamos o sentido e a importância dos exercícios espirituais na mobilização das capacidades que, inerentes à natureza da alma, fazem com que o homem, no sentido de ánthropos, em grego, e homo, em latim, possa alcançar a consciência de si e dedicar-se à confirmação de sua humanidade. Procuramos mostrar que o pensamento dos gregos e latinos da Antiguidade se constitui num longo e rigoroso trabalho intelectual, autêntico exercício espiritual, expressivo de uma intenção educativa que se revela no agir, no movimento de tornar-se humano, de fazer-se homem.
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Puche, Echegaray Asunción. "Los Frutos Espirituales del Árbol de la Vida: Análisis Narrativo de la Práctica Espiritual." Doctoral thesis, Universitat Ramon Llull, 2016. http://hdl.handle.net/10803/350800.
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Als darrers anys s’ha anat fent més explícita la col·laboració entre la psicologia i l’espiritualitat, como ho demostra el creixent interès dels temes convergents dels dos camps. Aquest interès queda reflectit en el desenvolupament de nous models conceptuals i aplicats, que integren als seus plantejaments la dimensió transcendent de la persona –que tradicionalment havia estat considerada des de l’àmbit de l’espiritualitat-. Per un altre costat, cada vegada s’està aprofundint més en l’estudi dels efectes de diferents pràctiques de meditació –procedents de tradicions espirituals-, i en la seva aplicació en contexts psicoterapèutics (vegis per exemple Schreurs, 2004; Wellwood, 2002). En concret, el concepte de mindfulness –que es pot traduir per consciència plena- y que ve del budisme, està sent incorporat en investigacions científiques de camps interdisciplinaris com son les ciències de la salut, les neurociències i les ciències cognitives. L’objectiu d’aquesta tesi és endinsar-se en la vivència espiritual i contribuir en la comprensió dels efectes que aporta la pràctica espiritual. En concret, la tesis es va abordar des de l’estudi de dues pràctiques espirituals de la tradició cristiana: els Exercicis Espirituals de Sant Ignasi de Loyola –una pràctica intensiva d’un mes de durada-, i els Exercicis de Contemplació del jesuïta Franz Jalics, de 8 dies. El mètode desenvolupat fou un anàlisi narratiu exhaustiu en primera persona de les experiències de 10 participants en aquests exercicis. Els resultats trobats es van presentar en forma de mapa conceptual i en macro-categories de significat de l’experiència. Així mateix, un tercer nivell d’anàlisi i d’abstracció va fer sorgir un concepte nuclear al qual denominem Sensibilitat Espiritual, pel que vam proposar una definició a partir de les categories trobades. Com a conclusió, s’apunta cap a una psicologia contemplativa, enfocada a la dimensió espiritual i contemplativa de d’esser humà i dels processos que faciliten aquesta dimensió.En los últimos años se ha ido haciendo más explícita la colaboración entre la psicología y la espiritualidad, como lo demuestra el creciente interés de los temas convergentes entre ambos campos. Este interés queda reflejado en el desarrollo de nuevos modelos conceptuales y aplicados que integran en sus planteamientos la dimensión trascendente de la persona--que tradicionalmente había sido considerada desde el ámbito de la espiritualidad--como ha sido el caso de la psicología transpersonal. Por otro lado, cada vez se está profundizando más en el estudio de los efectos de diferentes prácticas de meditación--procedentes de tradiciones espirituales--así como su aplicación en contextos psicoterapéuticos (véase por ejemplo Schreurs, 2004; Wellwood, 2002). En concreto, el concepto de mindfulness--traducible por conciencia plena--y que procede del budismo está siendo incorporado en investigaciones científicas de campos interdisciplinarios como son las ciencias de la salud, las neurociencias y las ciencias cognitivas. El objetivo de esta tesis es adentrase en la vivencia espiritual, y contribuir en la comprensión de los efectos que aporta la práctica espiritual. En concreto, la tesis se abordó desde el estudio de dos prácticas espirituales de la tradición cristiana : los Ejercicios Espirituales de San Ignacio de Loyola- una práctica intensiva de un mes de duración- y los Ejercicios de Contemplación del jesuita Franz Jalics, de 8 días. El método desarrollado fue un análisis narrativo exhaustivo de las experiencias en primera persona de 10 participantes en dichos ejercicios espirituales. Los resultados hallados se presentaron en forma de mapa conceptual y en macro-categorías de significado de la experiencia. Así mismo, un tercer nivel de análisis y de abstracción, dio lugar a la emergencia de un concepto nuclear al que denominamos Sensibilidad Espiritual, y para el que propusimos una definición a partir de las categorías halladas. Como conclusión se apunta hacia una psicología contemplativa, enfocada hacia la dimensión espiritual y contemplativa del ser humano y de los procesos que facilitan dicha dimensión.
For the last years, the collaboration between psychology and spirituality has become more explicit, as it is shown by the growing interest of convergent themes between both fields. This interest is reflected in the development of new conceptual and applied models that integrate in their approach the transcendental dimension of the human being- that had traditionally been considered only by the field of spirituality. Besides, there is a deepening search into the effects of different meditation practices, coming from spiritual traditions, and its application in psychotherapeutic contexts (e.g. Schreurs, 2004; Wellwood, 2002). Specifically, the concept of mindfulness--that originally comes from Buddhism-- is being incorporated in scientific research of inter-disciplinar fields such as the health sciences, neurosciences and cognitive sciences. The goal of this thesis is to study thoroughly in the lived spiritual experience, and to contribute to the understanding of the effects that the spiritual practice brings forth. Specifically, the thesis addressed the study of two spiritual practices from the Christian tradition. The Spiritual Exercises of Saint Ignatius of Loyola--an intensive month-long practice--and the Contemplative Retreat of the Jesuit Franz Jalics. The method employed a detailed narrative analysis of the first person accounts of 10 participants in the mentioned spiritual practices. The findings were presented in the form of conceptual map and in macro-categories of the meaning of the experience. Likewise, a third level of analysis and abstraction brought up the emergence of a nuclear concept that we called Spiritual Sensitivity, and to which we proposed a definition based on the categories previously found. As a conclusion, we point to the emergence of a contemplative psychology, focused on the spiritual and contemplative dimension of the human being and on the processes that facilitate this dimension.
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Laumas, Bossard Sophie. "Une pratique contemporaine de l’éducation métamorphique : l’étude de l’Experiment en école d’ingénieurs ICAM." Electronic Thesis or Diss., Paris 8, 2016. http://www.theses.fr/2016PA080022.
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Notre recherche en Sciences de l’Education s’inscrit dans le champ de l’éducation métamorphique, à savoir visant la transformation du sujet par lui-même, en prenant appui sur l’analyse du dispositif de l’Experiment. Il s’agit, pour les étudiants ingénieurs de l’Institut Catholique des Arts et Métiers, de réaliser un projet de voyage d’une durée de quatre mois, en lien avec un désir personnel dont les formes peuvent varier. Nous restituons le contexte de ce dispositif dans un premier temps. L’Experiment relevant d’une pédagogie ignatienne, nous sommes amenés à examiner l’anthropologie d’Ignace de Loyola, en l’éclairant par des approches contemporaines pour engager la question de la métamorphose du sujet et la construction de son éthicité, dans un second temps. Enfin, nous montrons, par une double approche méthodologique, c'est-à-dire l’analyse structurale d’entretiens et la mise en place d’un atelier d’écriture, que la conjonction du voyage et de l’écriture peut faire de l’Experiment un exercice spirituel émancipatoire pour les étudiants. Nous questionnons donc l’articulation de la formation de soi et du rôle de l’institution, en vue de l’émancipation du sujetThis research in the Education is part of the metamorphic education field which aims at the transformation of a subject by himself. It’s based on the analysis of the device of the “Experiment”. The student-engineers from the “Institut Catholique des Arts et Métiers” are to organise a 4-month travel project in relation with their personal yearnings. This project can take different forms. First of all, we will account for the context of this device. Then, we will examine the anthropology of Loyola since the “Experiment” is based on his pedagogy. Enlightening this anthropology by current approaches, the questions of the metamorphosis of the subject and the construction of his eticity will be considered. Finally, using a double methodology ie both a structural analysis of interviews and the setting of a writing workshop, we will show to what extend the mix between the writing and the travel leads the “Experiment” to a spiritual exercise of emancipation for the students. The articulation between self training and the role of the Institution - aiming at the emancipation of the subject - will be questioned
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Laumas, Bossard Sophie. "Une pratique contemporaine de l’éducation métamorphique : l’étude de l’Experiment en école d’ingénieurs ICAM." Thesis, Paris 8, 2016. http://www.theses.fr/2016PA080022.
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Notre recherche en Sciences de l’Education s’inscrit dans le champ de l’éducation métamorphique, à savoir visant la transformation du sujet par lui-même, en prenant appui sur l’analyse du dispositif de l’Experiment. Il s’agit, pour les étudiants ingénieurs de l’Institut Catholique des Arts et Métiers, de réaliser un projet de voyage d’une durée de quatre mois, en lien avec un désir personnel dont les formes peuvent varier. Nous restituons le contexte de ce dispositif dans un premier temps. L’Experiment relevant d’une pédagogie ignatienne, nous sommes amenés à examiner l’anthropologie d’Ignace de Loyola, en l’éclairant par des approches contemporaines pour engager la question de la métamorphose du sujet et la construction de son éthicité, dans un second temps. Enfin, nous montrons, par une double approche méthodologique, c'est-à-dire l’analyse structurale d’entretiens et la mise en place d’un atelier d’écriture, que la conjonction du voyage et de l’écriture peut faire de l’Experiment un exercice spirituel émancipatoire pour les étudiants. Nous questionnons donc l’articulation de la formation de soi et du rôle de l’institution, en vue de l’émancipation du sujetThis research in the Education is part of the metamorphic education field which aims at the transformation of a subject by himself. It’s based on the analysis of the device of the “Experiment”. The student-engineers from the “Institut Catholique des Arts et Métiers” are to organise a 4-month travel project in relation with their personal yearnings. This project can take different forms. First of all, we will account for the context of this device. Then, we will examine the anthropology of Loyola since the “Experiment” is based on his pedagogy. Enlightening this anthropology by current approaches, the questions of the metamorphosis of the subject and the construction of his eticity will be considered. Finally, using a double methodology ie both a structural analysis of interviews and the setting of a writing workshop, we will show to what extend the mix between the writing and the travel leads the “Experiment” to a spiritual exercise of emancipation for the students. The articulation between self training and the role of the Institution - aiming at the emancipation of the subject - will be questioned
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Terlesky, Jane A. "A Preferential Option for God: A Catholic Feminist Argument for Not Throwing the Baby Out with the Bathwater." Digital Commons at Loyola Marymount University and Loyola Law School, 2020. https://digitalcommons.lmu.edu/etd/937.
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In this paper I explore what Catholic feminist Ignatian spirituality can contribute to the conversation between faith and culture, conversation that is too often muddied by vague and superficial argument and by an ‘us’ vs ‘them’ attitude driven by extremes to which the majority do not belong. The secular and the religious spring from a common past, though they exist now within the nova effect of spiritualities available today in our modern Western or North Atlantic, “secular 3” world. The 500-year-old Ignatian Exercises can be a coherent voice speaking in the cacophony of the contemporary context especially when a feminist lens is used to expand them in a more comprehensive way by applying classic feminist thought on anthropology, names of God, embodiment, and the ontological centrality of relationship to human existence. This application of a feminist hermeneutic helps us explore human reality more fully – a reality that is “irreducibly plural and not merely hierarchically dualistic.” This, in turn, helps us communicate the Exercises and a truer, deeper Christianity, than contemporary conversation typically allows. I map out the basic structure and purpose of the Exercises and offer examples of a feminist retrieval of a variety of meditations and contemplations from the “weeks” of the Exercises to illustrate how this retrieval does not negate traditional interpretation of scripture but expands it for the benefit of all – Christian and non-Christian alike. The Ignatian Exercises address questions we all ask – they help one to “play the game of the truth of existence” and to reach both inward and then outward toward neighbor and world. The bridge I am attempting to build between faith and culture is made up of the Exercises as a grounded answer to the yearning in this unbelieving world that is, nevertheless, still haunted by belief. The feminist lens is the car that drives us over that bridge.
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Rodrigues, Maria Teresa Moreira. "Exercícios espirituais de Inácio de Loyola: uma revisitação do texto em diálogo com Roland Barthes." Pontifícia Universidade Católica de São Paulo, 2011. https://tede2.pucsp.br/handle/handle/1802.
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Previous issue date: 2011-05-11The goal of this work is to examine Spiritual Exercises, a short book by Ignatius of Loyola writen 500 years ago, from today s perspective. However, it does not intend to demonstrate that this work by Loyola is still relevant nowadays. We know it is, given that it has been continuously used since it was written. Neither does this work aim at explaining the spiritual exercises themselves, for they are self-explanatory in being realized within a person. I will rather bring up some aspects that may allow one to get to know Loyola in his context, his life, and his paths. It is in this common man of his time Iñigo that a transformation happened, which can also happen to any human being (including in our present time). Supporting this transformation are the spiritual exercises, an initiation method whose goal is a type of knowledge that does not result from education or science, but rather a type of knowledge that amounts to search for illumination and intimate contact with God. In order to present the content of Spiritual Exercises, we first show its making up, the influences it received, its internal structure, and specific subparts. We show that Iñigo s socio-historical context and the different types of influence he received contributed to the writing of Spiritual Exercises. To highlight its relevance at the present time, we resort to the reading Roland Barthes made of it, which enables us to understand why it can lead to the construction of a specific language that delimits one s subjectivity, thus allowing us more autonomy due to deeper self-knowledge. The present work is justified by the contemporary people s own quests for selfknowledge and something that transcend them, helping them to get out of that massification network that consumption society nourishes
O objetivo deste trabalho é examinar os Exercícios Espirituais de Inácio de Loyola, um pequeno livro escrito há 500 anos, e trazê-lo para a atualidade. No entanto, não se trata de demonstrar que ele é atual, pois já se sabe que ele é, pois seguiu sendo usado ininterruptamente desde o momento de sua confecção. Não se trata de explicar os Exercícios Espirituais, pois eles explicam-se a si mesmos, ao se fazerem na pessoa. Trata-se de levantar aspectos que possibilitem conhecer Inácio, em seu contexto, sua vida, seus caminhos e descaminhos, porque é nesse homem comum e do seu tempo, o Iñigo, que a transformação foi se dando, como pode dar-se também em qualquer ser humano comum e do seu tempo, como o de hoje. Para favorecer essa transformação estão os Exercícios Espirituais, um método de iniciação que tem como fim um conhecimento que não é de educação e nem de ciência, mas sim um conhecimento que é busca de iluminação e de contato íntimo com Deus. Para dar a conhecer o texto dos Exercícios Espirituais, foi feito um levantamento de como se deu sua construção, influências recebidas, sua estrutura interna e divisões que o compõem. Mostramos como o contexto sócio-histórico de Iñigo e as influências recebidas contribuem para a construção dos Exercícios Espirituais. Para fortalecer essa condição de sua atualidade, valemo-nos da leitura que Roland Barthes fez deste texto, numa análise que nos permite depreender porque eles podem levar à construção de uma língua própria, que marca e demarca a subjetividade de quem o faz permitindo-lhe maior autonomia, pois maior conhecimento de si. Justifica-se esse trabalho pela própria demanda do homem contemporâneo, necessitado de encontro consigo mesmo e de algo que o transcenda, ajudando-o a sair da rede de uma massificação que a sociedade de consumo favorece
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Tsakas, Aurelie. "Les Essais de Montaigne : un "exercice spirituel" ?" Thesis, Aix-Marseille, 2018. http://www.theses.fr/2018AIXM0727.
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La notion d’exercice spirituel, proposée par Hadot, désigne des pratiques nées en Grèce antique et qui se prolongent dans les méditations chrétiennes. Opposées à une philosophie théorique, elles poursuivent l’ambition d’apprendre à mieux agir et à se connaître soi-même. La thèse propose une vue d’ensemble de cette tradition associée à l’examen de textes précis de diverses périodes, afin de mettre en perspective les Essais de Montaigne qui se la réapproprient en poursuivant le projet de définir un art de vivre. À la fin du XVIe siècle, la confiance que les Anciens portaient à la raison n’est plus de mise : peut-on encore envisager de se maîtriser ou même de se connaître ? Les Chrétiens le croient possible en ayant recours à la grâce divine. Montaigne propose des exercices proprement humains et ordinaires. Prenant exemple sur une figure de Socrate idéalisée et associée à celle de l’Indien cannibale, il entend promouvoir un rapport à soi plus « naïf » et « primitif ». Cela lui demande d’effectuer un travail sur lui-même que seuls des exercices naturalisés pourront réaliser. Les élans de la fantaisie participent à cette démarche au même titre que le travail de la raison, tandis que cette dernière acquiert le droit de rêver. Il ne renonce pas pour autant à se poser en maître de lui-même, reprenant la méthode stoïcienne qui transforme en choix ce contre quoi on ne peut pas lutter. Au moment où la Contre-Réforme réclame le repentir, l’exercice permet à Montaigne de découvrir et d’assumer ce qu’il est. Et tandis que de nombreux traités cherchent la tranquillitas animi, il endosse le rôle d’agitateur, proposant des exercices qui maintiennent le mouvement, conçu comme élan vitalThe concept of spiritual exercise, proposed by Hadot, refers to practices born in ancient Greece and prolonged in Christian meditations. Opposed to theoretical philosophy, they pursue the ambition of learning to act better and to know oneself. The thesis proposes an overview of this tradition which is associated with examining precise texts of various periods, in order to put into perspective the Montaigne Essays which reclaim this tradition by pursuing the project of defining an art of living. At the end of the sixteenth century, the trust that the ancients brought to reason is no longer applicable : can we still consider mastering ourselves or even knowing ourself ? The Christians believe this is possible, by having recourse to divine grace. The exercises that Montaigne proposes are strictly human and ordinary. Taking the example of an idealized figure of Socrates, also associated with that of the Indian cannibal, the author of the Essays intends to promote a more « naïve » and « primitive » relationship to oneself. It requires to do self-work that only naturalized exercises can achieve. The impulses of fantasy participate in the process in the same way as the work of reason, whereas the latter acquires the right to dream. He does not give up the idea of setting himself up as a master of himself, taking up the Stoic method of transforming the inevitable into a choice. At the moment when the Counter-Reformation requires repentance, spiritual exercises allow Montaigne to discover and assume what he is. And when Neo-Stoic treatises look for tranquillitas animi, he assumes the role of agitator, proposing exercises that maintain movement, conceived as vital impetus
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Morneau-Caron, Pierre-Alexandre. "Les protreptiques comme exercices spirituels." Thesis, Université Laval, 2010. http://www.theses.ulaval.ca/2010/27209/27209.pdf.
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Su, Hsiao-Chun. "Cogito et raison : l’épreuve de la folie." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100047/document.
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Cette thèse prend son point de départ dans la Première Méditation de Descartes. Le fil deconducteur cartésien nous mène à la fameuse « querelle de la folie » entre Foucault etDerrida, où se pose la question du statut de la folie face au cogito et à la raison. Dansl’Histoire de la folie Michel Foucault défend l’idée que la folie se voit non seulement rejetée àl’extérieur de la souveraineté du cogito, mais également exclue de la société. Dès lors,Foucault envisage, d’un côté, les critiques du philosophe Jacques Derrida, de l’autre, cellesde psychiatres et d’historiens de la psychiatrie. En dépit de la rupture du dialogues entre lesdeux philosophes, ainsi que de l'incompatibilité des positions respectives de la philosophiefoucaldienne et de la médecine, une tentative est envisagée ici de repenser à nouveaux fraisle couple folie/raison, ainsi que le rapport de la maladie mentale à la santé. Kant nous offre,au tournant de la modernité, des ressources philosophiques permettant d’envisager cesdifficultés, et ouvre d’autre part un un chemin vers l’Antiquité, lieu d’une entente possibleentre la philosophie et la médecine. La philosophie antique nous apparaît alors comme unetradition susceptible d’enrichir des enjeux tels que le rapport de la folie à la raison, ouencore de la thérapie de l’âme à la quête de la sagesse. Nous suivons cette piste kantienne, etremontons aux pensées antiques afin de réexaminer raison et cogito dans leur confrontationà l’épreuve de la folieThis phD takes its beginning from the interpretations of Descartes’ Meditations on FirstPhilosophy. According to Madness and Civilization of Foucault, in the Western history,madness was excluded in order to legitimate the cogito and the reason, and mad peoplewere excluded by the social forces from the end of the 18th century on. A seriousdisagreement raised between two great French philosophers, Foucault and Derrida. On theother hand, the psychiatrists attack Foucault’s abstract theory and defend their practicalknowledge. How to think about the relationship between raison and madness? Kant, as aphilosopher of modernity, offers a solution to these problems, by his vision, not yetdisconnected from the views of the antique world, where philosophy and medicine shared acommon field. From the ancient wisdom to the contemporary, this phD aims at clarifyingthe complicated relationship between the cogito and the reason, confronted as they are tothe existence of madness