Målet med den här studien är att analysera hur attityden till religionskunskap och dess undervisning ser ut hos fem gymnasielärare i Sverige. Studien är en kvalitativ intervjustudie vars data utgörs av ett insamlat intervjumaterial, centrerat kring studiens tre frågeställningar. I studiens resultat framkommer liknande attityder och erfarenheter vilka påverkar deras upplevda självförmåga respektive kontextberoende. Resultatet stämmer till viss del överens med tidigare forskning anger som påverkansfaktorer kring attityder, upplevd självförmåga respektive kontextberoende. Variationen i attityder uppstår på individbasis, men är också individuellt beroende på kontexter. / The goal of this study is to analyze the attitudes of five teachers of religious education in Sweden, towards religious education and teaching. The study is a qualitative interview-study, which data constitutes a collection of interviews, centered around three issues. The results of the study display similar attitudes and experiences, all of which affect the teacher’s self-efficacy and context dependency respectively. The result partially corresponds to what prior research defines as influences around attitudes, self-efficacy, and context dependency respectively. The variation in attitudes occurs on an individual basis but is also influenced on an individual basis and by contextual factors.

Studiens syfte är att undersöka om och hur skolans religionsundervisning påverkar elevers tro utifrån elevers perspektiv. Elever från högstadiet i flera klasser intervjuas om deras upplevelser, i den svenska skolan. Elever ställs inför stora frågor som de kanske funderar över eller börjar fundera över i samband med religionsundervisningen. Undersökningen använder sig av den kvalitativa forskningsmetoden med semistrukturerade intervjuer som datainsamling. Intervjuerna analyseras sedan med kvalitativ innehållsanalys. Resultatet påvisar att eleverna som intervjuades inte upplevde att undervisningen påverkade dem religiöst, utan att den ledde till ökad kunskap som gav dem förståelse och sammanhang. De kunde koppla till sin egen tro eller värderingar och på så vis även förstå sin omgivning.

Kyoto University (京都大学) / 0048 / 新制・論文博士 / 医学博士 / 乙第3737号 / 論医博第768号 / 新制||医||252(附属図書館) / 5686 / UT51-55-L505 / (主査)教授 日笠 頼則, 教授 沼 正作, 教授 戸部 隆吉 / 学位規則第5条第2項該当

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The purpose of my research was to understand the role that the novel played in the development of religious toleration in eighteenth-century Britain. In my first chapter, I draw on an archive of polemical texts, legal documents, correspondence, sermons, and novels to reconstruct the historical and ideological transformations that occurred between the English Civil War (1642) and Catholic Emancipation (1829). I demonstrate the centrality of anti-Catholicism to the construction of British identity and arguments for the toleration of Protestant Dissenters. Throughout my dissertation, I argue that the novel served as a site for the articulation of new concepts and identities, and functioned as a mechanism for transforming readers’ subjectivities. One of the most important transformations to which the novel contributed was the elaboration of the concept of tolerance as a supplement to toleration. As an individual, private affect, tolerance depoliticizes religious difference, shifting emphasis away from the existential threat that toleration could potentially pose to the state and established church. The most surprising finding of my research was the extent to which novelists drew on a contemporary theological discourse of charity in developing this idea. My readings demonstrate the need for an understanding of secularization that would see it not only as a separation out of church and state, but also as a set of corresponding changes within religion, and a process whereby religious ideas are brought into what we normally think of as secular political ideas, like tolerance. Daniel Defoe plays a pivotal role in my dissertation, as both a prolific polemicist and one of the first novelists. My second chapter explores his polemical arguments for toleration, before moving on to examine how the political philosophy he develops in them informs the Robinson Crusoe novels (1719-1720). I argue that the liberty of conscience that Crusoe offers is tenuous and fragile in the first novel because of contradictions in Defoe’s political thought. In The Farther Adventures (1720), he is able to offer a more robust vision of toleration, by placing the relationship of charity between the Protestant Crusoe and a French priest at the center of his novel. In chapter three I shift my focus to the formal features of the Crusoe novels, arguing that the first novel urges its readers to undergo a series of identifications that lead them toward the charitable tolerance that the second novel thematizes. The second novel disperses the narrative function between characters, highlighting the role of perspective in religious knowledge. My fourth chapter argues that in Sir Charles Grandison (1753), Samuel Richardson demonstrates that tolerance can function as a bulwark, rather than a threat, to British identity. Richardson simultaneously offers a positive representation of Catholic characters and shows how tolerance in the face of intolerance can found a new identity secured by a dynamic of moral and epistemological condescension. My final chapter turns to an exploration of how the Gothic novel could mediate changes in the political and ideological context at the end of the eighteenth century, as toleration was first being extended to Catholics in Britain. I argue that Lusignan (1801) represents Catholic monasticism in a way that makes it not only newly tolerable, but also newly desirable for British readers. At the same time, the novel demonstrates more forcibly than any of the preceding texts, the secularizing negotiations that not only Catholicism, but religion itself, underwent during the increasing modernization and liberalization of Britain through the eighteenth century.

From Introduction: It was a feature of South African political life to have senseless and continued political violence especially in areas such as KwaZulu Natal and Gauteng., There were certain places that were demarcated as "no-go areas" in other parts of the country for political rivals* This research has been directed by the cries of many South Africans pleading for political tolerance. Tolerance was a term used by both politicians and ordinary people alike and therefore open to misuse and various interpretations. As a term it was therefore without adequate clarification on its meaning. It is an attempt of this study to clarify and promote this value of tolerance. In Chapter One, the value of tolerance is examined. It is described as putting up with what is disliked or disapproved for the sake of others. But it is deliberate and is therefore a virtue. Positive attitudes, motives and power are central to tolerance. For tolerance to be sustained, solid foundations such as education, respect for others and their freedoms, democracy, justice, stability and reciprocity are to be laid. A light is also being shed on the limits of this virtue. Considerations and circumstances which need to be taken when deciding on each an action are the very motives and conditions for tolerance. This further makes the issue of tolerance to be complex. Church history shows that tolerance does not come naturally. It is a difficulty because of certain principles that are at stake. When viewed from the twentieth century perspective many of Church history's periods were of intolerance because the church had power. Tolerance was an exception, a plea of those without power. South Africa has to unlearn much of intolerance because of the past that militated against tolerance. Fortunately tolerance is now being firmly entrenched as law. Even though it is so, the tension of being tolerant and intolerant still exists especially in the whole area of abortion. Let us examine why tolerance is such a complex issue and a virtue to be promoted.

Entre 1916 et 1928, un certain nombre de films muets américains expérimentent les formes complexes d’un assemblage ostensiblement articulé entre un ou des récits situés dans le passé (historique, antique ou biblique) et un récit situé à l’époque moderne. Nous avons appelé cet assemblage le « Spectacle des Siècles », suivant la formule publicitaire rencontrée sur l’affiche d’un de ces films, Noah’s Ark (M. Curtiz, 1928). Les films du Spectacle des Siècles ne se confondent pas avec les films historiques ou bibliques également mis en scène dans le cinéma muet, et qui supposent une action unique et une diégèse centrée autour de la période reconstituée. Les films étudiés font dialoguer passés et présents en relatant une multiplicité d’époques, de décors, d’actions et de personnages. Cette recherche se propose de mettre en lumière outre la variété des contenus, les diverses solutions d’assemblage élaborées par ces films pour aboutir à l’harmonie d’une œuvre cohérente. Les formes originales imaginées par les cinéastes font apparaître les multiples passages, transferts et métamorphoses de ces parallèles entre le passé et le présent, l’ancien et le nouveau. Elles interrogent ce que les films ont à dire sur leur siècle, en instaurant un présent démultiplié et orienté vers de nouvelles promesses. Ainsi les films du Spectacle des Siècles donnent à lire un moment de l’histoire du cinéma muet américain qui connut une brève période d’activité. / Between 1916 and 1928, some American silent films are in search of putting together one or several stories set in the past (historical, ancient, biblical) and one story set in the modern times, thus displaying complex cinematic forms conspicuously articulated. We called this assembling the « Spectacle of the Ages », according to the advertising formula encountered on the poster of one of these films, Noah’s Ark (M. Curtiz, 1928). The films of the Spectacle of the Ages are not to be confused with biblical or historical films – also produced in silent cinema – which assume a single action and a diegesis focused on the reenacted period. The films we are to sudy here confront the past with the present, by telling multiple ages, sets, actions and characters. Beyond the variety of these stories, this research aims to highlight the various assembling solutions created by the filmmakers to achieve a coherent and harmoniously shaped work of art. These cinematic forms show various passages, translations, metamorphosis of the parallels between the past and the present, the old and the new, thus revealing something of their Age and of a promising future. We perceive in the Spectacle of the Ages a short-lived moment in the history of American silent cinema.

Lo studio analizza la relazione tra diversi principi di legittimazione dell’autorità in Iran dopo la rivoluzione del 1979. La tripartizione weberiana dei tre idealtipi di autorità legittima (carismatica, tradizionale, razionale-legale) viene utilizzata come strumento di indagine per analizzare la fase rivoluzionaria, con l’emergere del suo leader carismatico, ayatollah Khomeini, e la successiva fase di istituzionalizzazione della rivoluzione concretizzatasi nell’edificazione della Repubblica islamica. Dopo una riflessione preliminare sul concetto di autorità nel pensiero politico occidentale, utile a individuare le categorie che vengono spesso utilizzate quando si analizza la Repubblica islamica, il fuoco dell’indagine si sposta sul contesto iraniano, nella sua doppia componente identitaria pre-islamica e islamica sciita, utile a individuare e comprendere che cosa si possa intendere per autorità religiosa tradizionale. La ricerca prosegue poi con l’analisi del momento rivoluzionario; l’ayatollah Khomeini viene studiato come leader religioso e politico e come portatore di un messaggio rivoluzionario, di rottura non solamente con l’ordine politico precedente ma anche e soprattutto con la tradizione religiosa sciita. Si analizza poi la fase di istituzionalizzazione del decennio 1979-1989, a partire da una riflessione sulla Costituzione del 1979 e sui suoi emendamenti del 1989. Il capitolo conclusivo muove proprio da questi emendamenti: le difficoltà dell’istituzionalizzazione – identificata come dissonant institutionalization – emergono durante il mandato di Ali Khamenei, attuale Guida suprema, aprendo un dibattito circa il futuro dell’autorità religiosa sciita tradizionale, marjayat, e circa il futuro del principio dell’autorità così come reinterpretato da Khomeini, velayat-e faqih. / This thesis investigates the relation between different principles of legitimate authority in Iran after the 1979 revolution. Weber’s tripartite classification of authority (charismatic, traditional, rational-legal) is used as a tool for investigating ayatollah Khomeini’s charismatic revolution and the ensuing phase of institutionalization which culminated in the establishment of an Islamic republic. The first part of the thesis deals with the concept of authority, both in the Western and in the Iranian tradition. With specific reference to the Iranian context, the two elements that make up Iranian doctrine of authority, pre-Islamic and Shiite, are analyzed. The research then focuses on the analysis of the revolution: ayatollah Khomeini’s authority, in both its political and religious elements, is investigated. The dissonant institutionalization of the 1979-1989 decade is then examined, leading to a reflection on the difficulties of the Khamenei era. Among these, the growing concern about the future of Shiite traditional religious authority, marjayat, and, though indirectly, the growing doubts about the future of the Khomeinist doctrine of velayat-e faqih.

Da tempo la critica letteraria si interroga sulla possibilità di riconoscere nella lirica di Johann Christian Günther il primo esempio di lirica soggettiva dopo la grande stagione retorica seicentesca. Gli studi tesi ad indagare il valore innovativo della sua poesia sono stati sinora dedicati quasi esclusivamente ai suoi Liebeslieder o Klagelieder; il presente lavoro si concentra invece sull'analisi dei suoi canti spirituali. La ricerca qui condotta intende dimostrare come anche nella geistliche lyrik Günther proponga spesso una rilettura in chiave personale, se non talora autobiografica, di motivi tradizionali, per quanto sopravvivano in essa elementi tipici della poesia barocca. Se i canti giovanili rimangono per lo più ancorati all'imitazione, scarsamente originale, di modelli preesistenti, le composizioni attribuibili alla fase più matura della produzione del poeta testimoniano un'evoluzione nel suo approccio alla materia sacra; tale evoluzione, rispetto alla quale si ravvisa, in particolare, l'influenza del pietismo, prende forma nell'elaborazione sempre più consapevole ed originale di motivi e tematiche. Il lavoro prende in esame diversi gruppi di liriche: il ciclo di Perikopenlieder noti come Geistliche oden uber einige Sonn- und Festtage des sogenannten Christlichen Jahres des Herrn de Sacy verfertiget; la Bibeldichtung güntheriana, i Weihnachtslieder e i Bußlieder dell'autore slesiano. / Critical interest in the rich literary production of Johann Christian Günther has been focussing on the possibility of recognizing in his poems the first example of subjective poetry after the great rhetoric season of the 17th century. Most studies investigating the innovative value of Günther's work concentrate on his Liebeslieder or Klagelieder. The present work concentrates instead on his religious poems, and aims to demonstrate that also in his geistliche Lyrik the author is able to offer a personal, sometimes autobiographical, reading of traditional themes, despite the persistence of typical baroque elements. While his early lyrics tend to remain faithful to the scarcely original imitation of pre-existing models, his later poems show a different approach to religious material. This evolution takes the form of a personal and conscious elaboration of spiritual themes, characterized by a considerable influence of pietism. The present research examines in particular Günther's Perikopenlieder, known as Geistliche Oden uber einige Sonn- und Festtage des sogenannten Christlichen Jahres des Herrn de Sacy verfertiget, his Bibeldichtung, his Weihnachtslieder and his Bußlieder.

La tesi esamina la partecipazione della Santa Sede alla Conferenza per la Sicurezza e la Cooperazione in Europa (ora Organizzazione per la Sicurezza e la Cooperazione in Europa), concentrandosi sui documenti riguardanti la libertà religiosa. Premesse le circostanze geo-politiche che hanno portato alla convocazione della Conferenza e la posizione vaticana antecedente ad essa, vengono analizzati i lavori della Conferenza di Helsinki nonché delle Riunioni sui Seguiti di Belgrado, Madrid e Vienna. Inoltre, viene illustrata la trasformazione ed istituzionalizzazione della Conferenza e, quindi, l'attività dell'OSCE nell'ambito della dimensione umana dell'OSCE, esaminando le procedure e i meccanismi istituiti per la verifica degli impegni. Infine, viene preso in considerazione il programma promosso dall'OSCE sulla tolleranza e la non discriminazione verso gli appartenenti alle confessioni religiose. / The thesis investigates the Holy See's participation in the Conference for Security and Cooperation in Europe (now Organization for the Security and Cooperation in Europe), focusing on documents about religious freedom. After a brief description of the geo-politic scenery that brought to the Conference and the Holy See's position, the thesis analyzes the Helsinki Conference's works and thereafter the Follow-up Meetings of Belgrade, Madrid and Vienna. The thesis examines also the Conference's transformation and institutionalization and, then, the OSCE activity in the human dimension, focusing on procedures and mechanisms provided for the commitments' implementation. Finally, the thesis investigates the OSCE program for tolerance and non discrimination to religions' members.