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Dissertations / Theses on the topic 'The Sacrifice'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Castro, Cesar E. "Red Weather Sacrifice." NCSU, 2007. http://www.lib.ncsu.edu/theses/available/etd-03132007-133325/.

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This collection of poems examines Latino migration to the United States from the perspective of a Central American immigrant on U.S. soil. The poems pay particular attention to the Mexican/American border landscape, the nostalgia of the homeland, the condition of Latino immigrants in the South, and the struggles associated with assimilation. Through surreal imagery, echoes of Latin-American poetry, and Mayan allusions, the poems represent the contemporary Latino experience: a battle of past, present, American, and Latin forces.

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2

Iorkighir, Jonathan T. "Sacrifice among the Tiv and sacrifice in Leviticus a comparative approach /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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3

Fudge, Sara Jane. "Human sacrifice in the Ancient Near East." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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4

Elbée, Pierre d'. "Sacrifice et anthropologie moderne." Paris 4, 1992. http://www.theses.fr/1992PA040141.

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5

Boileau, Gilles. "Royauté et sacrifice sous les Shang et les Zhou de l'ouest : l'agencement matériel des sacrifices." Paris 4, 1991. http://www.theses.fr/1991PA040126.

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Ce travail consiste essentiellement en une description typologique des aspects matériels des sacrifices offerts par les dynasties Shang et Zhou (deuxième et troisième dynasties royales, établies principalement en plaine centrale de Chine du nord du XVIIe siècle av. J. C. Au VIIIe siècle av J. C. ). Les documents utilisés sont : archéologiques (compte-rendu de fouille) ; paléographiques (inscriptions Shang sur os et carapaces de tortues, inscriptions Zhou sur bronzes) ; sources classiques. Si l'archéologie montre une grande continuité dans les formes (bronze, temples) on peut constater à la fois une diminution des victimes sur le terrain et une restriction du nombre des sacrifices au plan paléographique. Nous avons cherché à savoir s’il était possible d'utiliser les classiques pour l'analyse du monde Shang. La réponse est nuancée
This study deals with three kind of sources: archaeological, paleographical and scripturarian ones. This is an attempt to do a precise typological study of this phenomenon. The main question raised by the results of this work is: did Zhou know everything about Shang dynasty when they obtained the celestial order?. .

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6

Chacko, Kallumannil C. "A comparative study of the Old Testamental and Vedic sacrifice." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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7

Brandt, Sigrid. "Opfer als Gedächtnis : auf dem Weg zu einer befreienden theologischen Rede von Opfer /." Münster : Lit, 2001. http://catalogue.bnf.fr/ark:/12148/cb38882927h.

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8

Hughes, Dennis D. "Human sacrifice in ancient Greece /." London [u.a.] : Routledge, 2000. http://www.loc.gov/catdir/enhancements/fy0648/90046761-d.html.

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9

Chetty, Trevlyn Albert. "Leadership sacrifice for organisational change." Diss., University of Pretoria, 2012. http://hdl.handle.net/2263/29454.

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As organisations strive to become more competitive and leaner, leadership and leading change have become key ingredients in the recipe for success. However leaders in times of difficult organisational change may not be effective in leading the change for themselves and their people. The leader’s ability to see and work beyond his or her personal needs is becoming more prevalent - leaders like Nelson Mandela and Mahatma Ghandi showed a special kind of behaviour that was fulfilling to a greater purpose.This has prompted the need to gain a deeper understanding into self-sacrificial leadership that will bring about a crucial benefit to organisational sustainability by increasing the ability to lead change and shape leaders into ‘Level 5’ leadership. This qualitative research was accomplished by collecting primary data through 15 semi-structured in-depth interviews from South African business leaders.The findings in terms of the factors that encourage a leader to self-sacrifice their needs for the organisation reveal that it is not about self, but what is best for the organisation as well as the people. Self-motivation, managing own emotions, and internalisation were the findings of the process which the leader goes through in processing loss to lead others on the journey of change. Lastly, the personality traits of leaders who have the strength to lead change and are prepared to sacrifice themselves were found to be an advocate for the value of their people; have humility at their core; and are bold, outspoken and strong minded with a gentle exterior. Recommendations were centered on the crucial role of organisations in shaping an authentic leadership environment and ingredients for leaders of the 22nd century.As a result, this research demonstrates leadership is about self-sacrifice, managing change and leading people.
Dissertation (MBA)--University of Pretoria, 2012.
Gordon Institute of Business Science (GIBS)
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10

Hughes, Dennis D. "Human sacrifice in ancient Greece : the literary and archaeological evidence /." The Ohio State University, 1986. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487265143145839.

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11

Givre, Olivier Laplantine François. "Un rituel "balkanique" ou un rituel dans les Balkans ? approche anthropologique du kourban en Bulgarie et en Grèce du Nord /." Lyon : Université Lumière Lyon 2, 2006. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2006/givre_o.

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12

Sowle, Jennifer. "The castrato sacrifice was it justified /." Thesis, connect to online resource, 2006. http://www.unt.edu/etd/all/August2006/Open/sowle_jennifer_ruth/index.htm.

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13

Collins, Elizabeth. "Sacrifice de soi et satisfaction conjugale." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/29495/29495.pdf.

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La présente thèse a pour objectif d’explorer la relation entre le sacrifice de soi et la satisfaction conjugale en portant une attention particulière aux disparités sexuelles des partenaires. Au total, 150 couples hétérosexuels provenant de la province de Québec ont répondu à l’Échelle d’ajustement dyadique, à l’Inventaire des Syndromes psychiatriques, au Questionnaire de patrons de communication du couple, ainsi qu’à l’Inventaire d’organisation de la personnalité. Les résultats de cette étude témoignent de la nature multifactorielle du concept de sacrifice de soi et de quelques différences sexuelles sur cette variable. De plus, les résultats des analyses acheminatoires indiquent que le sacrifice de soi est associé à des taux plus élevés de détresse psychologique et conjugale.

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Fischer, James Karl. "Professional sacrifice : architects, ethics and advertising." Thesis, Open University, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411258.

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15

Islas, Melinda David 1945. ""The blood speaks"--Maya ritual sacrifice." Thesis, The University of Arizona, 1990. http://hdl.handle.net/10150/291867.

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This paper examines ritual in Classic Maya art of the Usamacinta River drainage, focusing on blood sacrifice, its iconography and symbolism, then looks at contemporary Maya ritual in highland Chiapas, Mexico. Connections between the two are made, emphasizing the continuity of Maya culture in Mesoamerica, and suggestions are made for current archaeological investigations in the Maya area.

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Porter, Patrick. "Slaughter or sacrifice? : the religious rhetoric of blood sacrifice in the British and German armies, 1914-1919." Thesis, University of Oxford, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.432179.

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Souto, Luís Adriano Salles. ""Sacrifício" : uma leitura psicanalítica." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2013. http://hdl.handle.net/10183/77943.

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Este trabalho parte de uma interrogação acerca do significante “sacrifício” num contexto clínico e avança, através de diferentes autores do campo da psicanálise e da antropologia, em direção ao estabelecimento de aproximações e distanciamentos entre o sacrifício ritual e o sacrifício que se revela sob a forma da “renúncia”. Sustentando que as “ações sacrificiais dessacralizadas” são análogas àquelas que se realizam por meio dos rituais, o autor propõe que tanto nos rituais sacrificiais quanto na forma dessacralizada da renúncia o sacrifício pode ser interpretado a partir da posição do sujeito em relação à falta interente à estrutura simbólica.
This research starts from a interrogation about the term “sacrifice” in a clinical context and progresses through different authors from the field of psychoanalysis and anthropology towards the establishment of similarities and differences between the sacrifice ritual and sacrifice that reveals itself as the "renunciation" form. Arguing that the "sacrificial actions desacralized" are analogous to those that take place through the rituals, the author proposes that the sacrificial rituals as well as the renunciation form can be interpreted from the position of the subject in relation to the lack interente to the symbolic structure.

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18

Lee, Poong-In. "Redeeming sacrifice : reading Hebrews with Rene Girard." Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.543653.

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Cutting, Andrew. "Death in Henry James : technology, sacrifice, power." Thesis, Birkbeck (University of London), 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.404484.

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20

Wilkinson, Kathryn. "Hegel : the sacrifice of personality and marriage." Thesis, University of Sheffield, 2006. http://etheses.whiterose.ac.uk/14495/.

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My dissertation aims to reconcile a tension in Hegel's thought between his condemnation of social practices founded on the alienation of 'personality', and his rejection of the concept of the 'person' as a conceptual foundation of society and endorsement of 'the sacrifice of personality' as a basis for marriage. Reconciling this tension is essential in clarifying Hegel's account of marriage. My dissertation, therefore, focuses on the nature and role of the 'person' in Hegel's philosophical system. I start by examining his rejection of this concept as the basis for society in 'Absolute Freedom and Terror' and 'Legal Status', in the Phenomenology of Spirit I then analyse Hegel's reasons for condemning sacrifices of personality, including suicide, martyrdom, slavery and dependence on others for moral and spiritual guidance. This forms a foil against which I consider his account of marriage and the way in which it is presented as a 'sacrifice of personality'. I separate the account of sacrifice from his 'justification' of the sexual division of labour and evaluate different ways in which the 'sacrifice of personality' might be understood. My intention is to develop an account of marriage which coheres with the central Hegelian concepts of recognition and freedom; and his claims about the value and limitations of 'personality'. I suggest that a coherent account can be given which distinguishes between illegitimate 'sacrifices of personality', such as slavery, and legitimate 'sacrifices', in which many key qualities of 'personality' are retained. Finally, I apply this idea of legitimate 'sacrifice' to the 'ethics of care' approach to moral decision making. I suggest that this account of Hegelian marriage has the potential to ground a modified 'ethics of care', in which some relationships are valued as sources of identity and normativity, whilst other relationships can be criticised as damaging and illegitimate normative sources.

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Cohen, Joseph. "Altérité et révélation : le sacrifice de Hegel." Caen, 2002. http://www.theses.fr/2002CAEN1368.

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Comment l'altérité et la révélation ont-ils pénétré le discours philosophique de Hegel? Pourquoi l'altérité et la révélation ont-ils constitué un événement pour la philosophie hégélienne? Depuis quel lieu - et de quel droit et à quelle fin - l'altérité et la révélation ont-ils habité la métaphysique onto-théo-téléo-logique du spéculatif? Ces questions composent le socle de cette thèse. En retraçant le développement et l'extension du Concept spéculatif depuis les écrits de Tübingen jusqu'à la Phénoménologie de l'esprit, nous avons tenté d'approcher et de saisir l'élément intime de la pensée hégélienne depuis lequel se pense et peut se penser l'alliance entre altérité et révélation. Au coeur de cette alliance, c'est le sacrifice qui ne cesse d'oeuvrer comme la modalité propre de la compréhension et comme la mouvance absolue de la relève (aufhebung). Ainsi, dans et par le sacrifice s'ouvre le " portique " du Savoir absolu et se dévoile l'essence, le devenir et l'avenir, du penser spéculatif depuis lequel les vocables d'altérité et de révélation font, pour la philosophie hégélienne, sens. Quel avenir peut-il encore advenir dans cette réappropriation absolue de l'altérité et de la révélation? Quel avenir peut-il encore s'ouvrir dans et par cette absoluité effective du sacrifice? Celui-ci peut-être: l'insacrifiable pouvoir, c'est-à-dire, l'infinité en et pour soi-même de la nomination. Nommer l'altérité et la révélation " en et pour elles-mêmes ", c'est d'abord et avant tout, pour Hegel, sacrifier ce que représentent ces vocables en les élevant à la vérité infinie de la présence. Leur nomination comme présence est précisément l'explicitation du mouvement de l'infini oeuvrant dans le fini ou encore du fini déjà porté et transporté par l'infini; l'explicitation des conditions de possibilité et d'effectivité de l'altérité et de la révélation. Or, la question qui se pose au coeur de cette nomination spéculative, pourrait s'entendre ainsi: que reste-t-il quant à l'altérité et la révélation dans et par leur nomination absolue? C'est dire, reste-t-il ou peut-il encore rester un impensé inappropriable et innomable par le système absolu de la réappropriation et de la nomination? Un impensé autour duquel tournerait et ne cesserait de tourner - mais autrement et pas encore - le penser hégélien.

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22

Griffiths, John Mark Ainsley. "The trinitarian gift unfolded : sacrifice, resurrection, communion." Thesis, University of Nottingham, 2015. http://eprints.nottingham.ac.uk/29014/.

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Contentious unresolved philosophical and anthropological questions beset contemporary gift theories. What is the gift? Does it expect, or even preclude, some counter-gift? Should the gift ever be anticipated, celebrated or remembered? Can giver, gift and recipient appear concurrently? Must the gift involve some tangible ‘thing’, or is the best gift objectless? Is actual gift-giving so tainted that the pure gift vaporises into nothing more than a remote ontology, causing unbridgeable separation between the gift-as-practised and the gift-as-it-ought-to-be? In short, is the gift even possible? Such issues pervade scholarly treatments across a wide intellectual landscape, often generating fertile inter-disciplinary crossovers whilst remaining philosophically aporetic. Arguing largely against philosophers Jacques Derrida and Jean-Luc Marion and partially against the empirical gift observations of anthropologist Marcel Mauss, I contend in this thesis that only a theological – specifically trinitarian – reading liberates the gift from the stubborn impasses which non-theological approaches impose. That much has been argued eloquently by theologians already, most eminently John Milbank, yet largely with a philosophical slant. I develop the field by demonstrating that the Scriptures, in dialogue with the wider Christian dogmatic tradition, enrich discussions of the gift, showing how creation, which emerges ex nihilo in Christ, finds its completion in him as creatures observe and receive his own perfect, communicable gift alignment. In the ‘gift-object’ of human flesh, believers rejoicingly discern Christ receiving-in-order-to-give and giving-in-order-to-receive, the very reciprocal giftedness that Adamic humanity spurned. Moreover, the depths of Christ’s crucified self-giving and the heights of resurrectional glory, culminating in the Spirit’s eternal communion, convey sin-bound creatures into the new creation, towards their deified end, through liturgical mediation which reveals true giftedness. The gift is thus no aporetic embarrassment but the means of entry into and – more significantly – the very texture of the new, eucharistic creation.

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23

Farrell, Austen. "Bloody Hilarious: Animal Sacrifice in Aristophanic Comedy." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:24078360.

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This thesis seeks to understand the portrayals of animal sacrifice in the Old Comedy of classical Greece, a genre commonly considered for vulgarity, personal invective, and roots far removed from sacred acts. Recognizing that even fictional representations of sacrifice are based on real religious ritual, and that Old Comedy had a responsibility to present to the polis a reflection of its own attitudes and behaviors, comic sacrifice scenes become a valuable mode of insight on a culture that we struggle to understand through limited evidence. Approaching the plays with this in mind uncovers a richer and more complex relationship between comedy and sacrifice than might initially be expected. Before being able to appreciate the meaning of sacrifice scenes in the plays, the first step is to establish a relationship between comedy and ritual. This study considers a progression of ideas around the identity of Greek drama, beginning with Aristotle’s Poetics and moving through the centuries as scholars identify the likely formative influences of comedy. After establishing comedy as a valid participant in the religious discourse of classical Athens, this study considers a progression of theories about the religious forces behind animal sacrifice as well as how the Greeks incorporated and expressed those forces. From Mircea Eliade’s concept of the sacred to Walter Burkert’s use of sacrifice to peer into the Greek psyche, we come to understand the interplay of ritual and performance as a culture communicates its own beliefs and attitudes. Among the extant comedies of Aristophanes, Frogs, Peace, and Birds receive major focus for their provocative use of sacrifice and related ritual behavior. Encounters with ritual practices move the protagonists toward their end goals, and control over animal sacrifice is an indicator of each character’s power. Sacrifice in each of these cases is presented not as a reverent act but a tool to be manipulated to achieve human aims. Aristophanes is using comedy’s unique license to express a more practical understanding of the human benefits of sacrifice and to demonstrate the shifting attitudes of the polis, away from reliance on traditional models and toward a preference for human action.

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Figuerres, Kevin Shitamoto. "Sacrifice in Marriage: Motives, Behaviors, and Outcomes." Diss., CLICK HERE for online access, 2008. http://contentdm.lib.byu.edu/ETD/image/etd2667.pdf.

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25

Stocking, Charles Heiko. "Bones, smoke and lies Hellenizing burnt sacrifice /." Diss., Restricted to subscribing institutions, 2009. http://proquest.umi.com/pqdweb?did=1925751631&sid=17&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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26

Shaarawy, Khairy. "Formes sacrificielles dans l'ancien testament et le Coran : étude comparée des offrandes de Caïn et Abel, du sacrifice d'Abraham et des sacrifices expiatoires dans le judaïsme et l'islam." Paris, EPHE, 2005. http://www.theses.fr/2005EPHE5035.

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Il va de soi que le Coran partage avec l’Ancien Testament plusieurs principes, et ce rapprochement est particulièrement significatif lorsqu’il s’agit des récits relatant le sacrifice d’Abraham et les offrandes présentées par les deux fils d’Adam ainsi que d’autres formes sacrificielles comme les sacrifices expiatoires. Comparant ces formes sacrificielles, nous avons étudié dans la première partie les offrandes présentées par Caïn et Abel. Ce sacrifice primordial est particulièrement important. Il permet aux commentateurs juifs d’expliquer les caractéristiques fondamentales attribuées au système sacrificiel juif : la qualité de l’offrande, le choix de sa matière et la fonction qui lui est assignée ainsi que la modalité du sacrifice. Quant au Coran, il utilise le terme qurban déjà rencontré dans la Bible pour désigner ce sacrifice. Néanmoins, il ne mentionne ni les noms des deux fils d’Adam, ni la modalité ni la matière ni les motifs de ce sacrifice. Dans la deuxième partie nous avons examiné le sacrifice d’Abraham. En fait, aussi bien le judaïsme que l’islam ont-ils voulu faire de la symbolisation de ce non sacrifice leur fondement. Ils l’ont élevé à la dignité d’un modèle afin de proscrire le sacrifice humain. Il s’agit donc de l’élection d’une scène dramatique où se joue le spectacle du sacrifice du fils par le père ou le consentement du père à donner en sacrifice le plus cher pour lui, à savoir le fils. Nous avons étudié dans la troisième partie les sacrifices expiatoires en les présentant sous les formes hattat et acham pour l’Ancien Testament et sous la forme hady dans le Coran
It goes without saying that the Koran shares several principles with the Old Testament, and this parallel is particularly significant in the accounts of Abraham’s sacrifice and the offerings made by the sons of Adam as well as other forms of sacrifice such as expiatory sacrifices. In comparing these forms of sacrifice we first examine the offerings made by Cain and Abel. This first sacrifice is of particular importance? It allows Jewish commentators to explain the fundamental characteristics attributed to the Jewish sacrificial system: the quality of the offering, the selection of its type and the function assigned to it as well as the method of the sacrifice. As for the Koran, the term used is qurban, already seen in the Bible, to designate this sacrifice. Nevertheless, it does not mention either the names of the two sons of Adam nor the method, type, or motives behind this sacrifice. In the second part we examine the sacrifice of Abraham. In fact, Judaism just as well Islam sought to build their foundations upon the symbolization of this non-sacrifice. They raised it to the rank of a model in order to ban human sacrifice. It is therefore a question of the selection of a dramatic scene wherein the spectacle of the sacrifice of a son by his father or the consent of a father to offer in sacrifice what he holds dearest, namely the son, plays out. In the third part, we examine expiatory sacrifices, presenting this in the form of hattat and acham for the Old Testament and as hady in the Koran

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27

Rosini, Amanda. "Sacrifice in Genesis 22 : literal polemic or literary construct." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=112512.

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The purpose of this thesis is to examine the role of human sacrifice within the narrative of Genesis 22:1--19. For several decades, biblical scholarship has interpreted the role of human sacrifice within this particular narrative as an established and accepted practice, which was, only later abolished and replaced by the Law of Redemption (Ex 22:29--30). This thesis will study the archaeological data surrounding the practice of ritual human sacrifice in the expectation that it will provide added insight into the meaning of the ritual act within the narrative of Genesis 22.
The study will also investigate the use of ritual offerings as a symbolic code and as a literary construct to transmit the interests and concerns of the author. These concerns were generated by specific political, social and religious realities brought about by the events surrounding the Babylonian and Persian invasions of the Syria-Palestine region.

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Reyes, Keith. "Filicide as child sacrifice in the Judeo-Christian worldview in the United States." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2008. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.

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29

Kullander, Daniel R. "Christian sacrifices in the Book of Hebrews an exploration of Christ's impact on the foundation, means and form of Christian worship in the theology of Hebrews /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p004-0125.

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30

Clancy, Robert Andrew Dafydd. "Leviticus 17:11 and the theology of sacrifice." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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31

Wilden, Eva. "Der Kreislauf der Opfergaben im Veda /." Stuttgart : F. Steiner, 2000. http://catalogue.bnf.fr/ark:/12148/cb37642901h.

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32

Viagulamuthu, Xavier Paul B. "Offering our bodies as a living sacrifice to God : a study in Pauline spirituality based on Romans 12.1 /." Roma : Ed. Pontificia università gregoriana, 2002. http://catalogue.bnf.fr/ark:/12148/cb39102445b.

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33

Eberhart, Christian. "Studien zur Bedeutung der Opfer im Alten Testament : die Signifikanz von Blut- und Verbrennungsriten im kultischen Rahmen /." Neukirchen-Vluyn : Neukirchener Verlag, 2002. http://catalogue.bnf.fr/ark:/12148/cb39006435t.

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34

Modéus, Martin. "Sacrifice and symbol : biblical "šĕlāmim" in a ritual perspective /." Stockholm : Almqvist & Wiksell international, 2005. http://catalogue.bnf.fr/ark:/12148/cb40050385j.

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35

Monikander, Anne. "Våld och vatten : Våtmarkskult vid Skedemosse under järnåldern." Doctoral thesis, Stockholms universitet, Institutionen för arkeologi och antikens kultur, 2010. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-37585.

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This thesis examines the wetland sacrifices that were performed in Northern Europe in the Iron Age. Skedemosse on central Öland is the largest wetland sacrifice in Sweden and was the site of a cult which sacrificed animals and humans. Between the late second century and well into the fifth century the place was also used for large sacrifices of military equipment. New radiocarbon dates has shown that the place functioned as a ritual place from the Pre Roman Iron Age and into the Late Viking Age. Both in the Iron Age and later wetlands seem to have been both venerated and feared and the thesis discusses why this came to be, and how it can be seen in the archaeological material. A smaller part of the sacrificial site of Skedemosse was selected for a closer study and it was possible to establish several depositions which appear to have been treated slightly different from each other. The investigations of the animal sacrifices have focused on the horses as they are the most common animal. The horse was an important mythological animal in the Iron Age and they were equally important in the cult. The horses in Skedemosse were eaten in ritual meals, and it is possible that some of them took part in ritual races along the ridge east of the former lake. Such races were called skeið and the name Skedemosse may be derived from this word. Skedemosse is also rare because the remains of ca 38 people have been found in it. Some of these people have suffered a violent death. They are compared to other bog bodies from northern Europe and the follow a similar pattern to those; In the Pre Roman Iron Age mainly women and children were sacrificed and after the first century AD mainly men ended up in the lake.

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Viallefont, Jean-Stéphane. "Terrorisme, Islamisme et Sacrifice : la mort en transfiguration." Thesis, Toulouse 1, 2015. http://www.theses.fr/2015TOU10049/document.

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Le terrorisme a changé de paradigmes. Phénomène complexe, il se définit désormais dans le cadre de la transnationalisation du crime, une forme de violence métapolitique. La mondialisation des échanges, matériels et virtuels, ouvre de nouvelles perspectives de terrorisation. Avec les nouvelles technologies, les agents de la terreur jouent des frustrations sociales et identitaires pour contester la hiérarchie mondiale. Une guerre sournoise, aux contours flous et faite des ambitions démesurées, s'est développée entre les organisations terroristes et l'Occident.Paradoxalement, à l'heure de la technologie toute puissante, cette guerre redonne à l'humain toute sa centralité. Dans le « village planétaire », le temps uniforme de la modernité s'oppose à une perception du monde ancrée dans des croyances ancestrales. Dans cette guerre des valeurs, l'islam s'est affirmé comme l'opposant le plus virulent à l'hégémonie occidentale. D'abord, parce que le monde musulman subit politiquement la suprématie de l'Occident. D'autre part, ses valeurs et codes contredisent le monopole mondial de la pensée unique et offrent des nouvelles perspectives d'émancipation et de reconnaissance. En réussissant une improbable connexion entre religion et modernité avancée, les terroristes portent un combat politique sur le domaine du symbolique, mis en scène avec les moyens de la modernité, ceux-là même censés promouvoir la prétendue domination morale et matérielle de l'Occident. Apôtre de la violence absolue, ils offrent un spectacle tout aussi extrême, où la mort s'offre le premier rôle. Les terroristes islamistes jouent de cet écart de temporalité, en transportant ce combat sur les affects psychologiques occidentaux
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37

Petruskevich, Joni. "Silence, suicide, and sacrifice, women in classical drama." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq22550.pdf.

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Chandler, Mathew Allen. "Situational analysis of the sacrifice bunt in baseball." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ30937.pdf.

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King, Claire Sisco. "Washed in blood sacrifice, subjectivity, and the cinema /." [Bloomington, Ind.] : Indiana University, 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:3229581.

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Thesis (Ph.D.)--Indiana University, Dept. of Communication and Culture, 2006.
"Title from dissertation home page (viewed July 5, 2007)." Source: Dissertation Abstracts International, Volume: 67-08, Section: A, page: 2791. Adviser: Joan Hawkins.

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Williams, Timothy Scott. "The language of sacrifice in early eucharistic theology." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0268.

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Kabil, Ihsan Nurullah. "Redeemed worlds : Bresson's Pickpocket and Tarkovsky's The Sacrifice." Connect to resource, 1991. http://rave.ohiolink.edu/etdc/view.cgi?acc%5Fnum=osu1265292315.

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Danam, Gnanadas. "The sacrifice of the firstborn in Hebrew scriptures." Thesis, University of Sheffield, 2018. http://etheses.whiterose.ac.uk/21729/.

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This research examines the central question: what is the meaning of the demand that all that first opens the womb should be given to the God of the Hebrew Bible? The research studies in detail the concept of the firstborn in the Hebrew Bible and in the Ancient Near Eastern context. It concludes that the statement ‘all that opens the womb belongs to me’ has the function of opposing the existing practice of child sacrifice. Critical analysis of the Molech cult concludes that sacrifice of children to Molech was commonly practised. Molech is presented in the Hebrew Bible as the god of human sacrifice, a common practice amongst the people of the surrounding nations. The authors of the Hebrew Bible purposefully personified the sacrifice to Molech and presented it in a way to dissuade people from the continuing practice of human sacrifice. The writers explain that this practice is abhorrent to Yahweh. It is noticed that there was no demand for the firstborn specifically in the molech sacrifice. It is observed that the Book of Genesis, with a polemic view on child sacrifice, presents the story of the near-sacrifice of Isaac. This is to demonstrate that Abraham, the founding father of the nation of Israel, did not actually sacrifice his son Isaac because Yahweh himself provided a substitute, a lamb. The story is presented in this way not only to explain clearly that child sacrifice is not needed, but also to introduce the theme of substitution. The current study also found that the Passover story is presented as a way to show the origin of setting apart the firstborn. Here the word ‘consecrate’ or ‘give’ does not imply ‘sacrifice,’ but rather, ‘set apart.’ There is no demand for a firstborn as the Passover sacrifice. It is stated clearly in the text that a lamb is used as a substitute. The redemption of the firstborn of clean and unclean animals is also compared with the rules pertaining to human firstborn. It is stated that the concepts of redemption and substitution were emphatically promoted in order to stop the existing practice of child sacrifice. Thus, the research found that, the demand for ‘everything that opens the womb’ was a device used by the authors of the Hebrew Bible to remove the existing practice of child sacrifice. The writers were successful and child sacrifice totally eradicated from the religion of the Hebrew Bible.

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Holtmeier, Matthew. "Midsommar’s Ecologies: Sacrifice, Commune- ity, and Environmental Awareness." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etsu-works/7822.

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Yamaguchi, Norio. "Sacrifice, curse, and the covenant in Paul's soteriology." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7419.

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Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.

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Rapoo, Connie. "Figures of sacrifice Africa in the transnational imaginary /." Diss., Restricted to subscribing institutions, 2008. http://proquest.umi.com/pqdweb?did=1610482411&sid=1&Fmt=2&clientId=1564&RQT=309&VName=PQD.

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Karlowicz, Tobias Amadeus. "Reclaiming Pusey for theology : allegory, communion, and sacrifice." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4122.

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Edward Bouverie Pusey once towered over nineteenth-century British theology, but he has now fallen into almost entire insignificance. However, analysis of this decline (Chapter 1) leads to a reassessment. His development—especially his complicated relationship with pre-Tractarian High Church Anglicanism—shows a deep criticism of post-Enlightenment intellectual trends, from his early years through his association with the Oxford Movement and the Tracts for the Times, to the end of his life (Chapter 2). This criticism led him to the patristic use of allegory, both as a biblical hermeneutic and as a creative, complex, image-based approach to theology (Chapter 3). His development of High Church theology (seen especially through comparison with Waterland) and his use of allegory can be traced throughout his theology. His understanding of union with Christ and theosis reveals both: the sacraments have a strong symbolic dimension, while his positions on baptismal regeneration and the real presence of Christ in the Eucharist show a development rather than a rejection of earlier High Church theology (Chapters 4 and 5). His understanding of the atonement blends High Church reliance on sacrificial types with his unitive theology to reconfigure traditional satisfaction theory as restoration of love for God, rather than redemption from punishment—a position which marks Pusey as an important transitional figure in 19th c. theology (Chapter 6). The flexibility of Pusey's allegorical approach also allows him to blend a High Church tradition of spiritual sacrifice with sacramental participation in Christ's self-offering, so that sacrifice becomes an aspect of union with Christ (Chapter 7). Pusey's use of allegory shows similarities to postmodern theology, while his development of High Church theology shows his originality (Chapter 8).

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McCormick, Michael. "An essay-model of Andrei Tarkovsky's The Sacrifice." Thesis, Boston University, 2003. https://hdl.handle.net/2144/27715.

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Boston University. University Professors Program Senior theses.
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.
2031-01-02

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Andres, Emmanuelle. "Entre sacrifice et sacré : l'écriture de Toni Morrison." Thesis, Tours, 2009. http://www.theses.fr/2009TOUR2011/document.

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Cette étude aborde l’œuvre de Toni Morrison à travers le prisme du sacré. Elle explore comment les romans offrent, d’un point de vue thématique et littéraire, une toile structurelle et formelle permettant l’accès au sacré – à cette transcendance dont le lecteur ne revient pas indemne. L’acte sacrificiel et la violence sont au cœur de la diégèse des romans. La reproduction du geste sacrificiel dans l’acte de « lecture-écriture » (terme emprunté à Henri Meschonnic) élabore le passage, au fil des romans, de la mise à mort des personnages au don (de l’être, de l’œuvre), comme en atteste le titre du dernier roman, A Mercy. L’idée de séparation véhiculée par l’étymologie du mot « sacré » est explorée à travers la dichotomie du pur et de l’impur ; le positionnement systématique des personnages d’un côté et de l’autre d’un écran de « pureté » participe au processus de sacralisation et tisse le fil rouge de la contagion, générée dans le texte même. Ce travail explore dans quelle mesure le sacré se répercute sur l’écriture, au point de devenir la condition du dé-pli et de l’expérience figurale du texte. La composition à l’œuvre dans les romans orchestre une écriture vivante, à haute voix, à l’orée du sentiment, qui rend très souvent compte de l’élément non rationnel du « divin ». Celui-ci est à même de souligner l’impact de l’écriture morrisonienne sur le lecteur, alors que le ressenti commun entre écrivain et lecteur, propre à l’écriture dialogique, génère la pulsion d’écrire
This study investigates Toni Morrison’s oeuvre from the standpoint of the sacred, and in particular how the sacred bears upon the writing itself, thus transforming the text into the locus and condition of the reader’s experience. Morrison’s work is thematically and formally predicated upon an access to the sacred/holy. The concept of the sacred is indeed highly relevant in Toni Morrison’s work, since the very act of composing/conducting the novels is heard and set in an affective language which often renders the non-rational element of the divine, referred to here as the “holy”. Its ability to move and astound the reader is rendered through actual or textual sacrifice. As the title of her latest novel, A Mercy, suggests, the sacrificial gesture which is reproduced in the reading/writing experience (following Meschonnic’s concept of “lecture-écriture”) creates an intimate link between the characters’ sacrificial deaths and the gift of the book, thereby inscribing sacrifice and violence at the very heart of the novels. The idea of separation conveyed by the etymology of the word “sacred” is explored through the dichotomy of “purity” versus “impurity” in the novels, where characters labelled as either pure or impure participate in the sacralising process. The concept of the sacred/holy not only accounts for the impact of Toni Morrison’s writing on the reader; it also sheds light on the dialogical nature of her work from which arises the shared impulse that is the reading/writing of the book

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Crawford, Stella. "The ways Hellblade: Senua’s Sacrifice represents mental illness." Thesis, Uppsala universitet, Institutionen för speldesign, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-409483.

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This thesis examines the ways Hellblade: Senua’s Sacrifice (Ninja Theory, 2017) represents mental illness and why the game is considered partly groundbreaking in the subject of mental health representation within video games. This examination is done by taking a brief overview of previous games tackling the same subject matter as well as examining how Hellblade: Senua’s Sacrifice represents psychosis narratively and mechanically. This is done through the method of player-as-analyst by playing the game all the way through once and viewing a full length playthrough video following the methodology and theory of Diane Carr (2014). The data gathered during play and viewing of the playthrough is then analyzed.
Denna avhandling undersöker hur Hellblade: Senua’s Sacrifice (Ninja Theory, 2017) representerar mental ohälsa och varför spelet uppehålls som delvis banbrytande inom spel som behandlar mental ohälsa. Undersökningen i fråga är gjord via att göra en kort översikt av hur tidigare spel handlat samma ämne och ta en titt på hur Hellblade: Senua’s Sacrifice representerar psykos i sin mekanik och narrativ. Detta åstadkoms genom metoden Player-as-analyst genom att spela igenom hela spelet en gång och kolla igenom en playthrough video och genom att följa metodologi och teori av Diane Carr (2014). Datan samlad under spelningen och video tittandet sedan analyseras.

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Tucker, Oliver. "Conceptualising “Willingness to Sacrifice” for Luxury Brand Acquisition." Thesis, Curtin University, 2020. http://hdl.handle.net/20.500.11937/83706.

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This thesis investigates "Consumers Willingness to Sacrifice", or what motivates people to give up time, money and comfort to be able to obtain a limited edition luxury product that they perceive to be valuable to them. Time, money and comfort sacrifice have never been looked at together before, making this research the first to capture all three kinds of sacrifice all at once, and builds a behavioural framework to model how this behaviour is formed.

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