Lo studio 1 indaga l’autocategorizzazione dell’identità religiosa in diverse culture, analizzando le differenze tra livello individuale e sociale e tra identità religiosa centrale e periferica, mettendo così in discussione la distinzione tra orientamento religioso intrinseco e estrinseco (Allport & Ross, 1967). I risultati indicano che l’identità religiosa viene categorizzata a un livello sociale dai partecipanti europei e a un livello individuale dai partecipanti non occidentali e che entrambi i livelli sono centrali nell’identità personale. Lo studio 2 esamina gli antecedenti familiari e di gruppo dell’internalizzazione religiosa (Ryan, Rigby, & King, 1993; Assor, 2012). I risultati indicano che la promozione dell’autonomia e la testimonianza di fede data dai genitori predicono l’identificazione religiosa dei figli, mentre l’introiezione viene predetta dall’affetto condizionato dei genitori; i leader religiosi e il gruppo religioso hanno anch’essi un’influenza sull’internalizzazione religiosa. Lo studio 3 indaga la relazione tra internalizzazione religiosa e pregiudizio verso i musulmani, analizzando il ruolo di mediazione dei valori. I risultati indicano che l’identità religiosa identificata è associata a livelli più bassi di pregiudizio rispetto all’identità religiosa introiettata; i valori prosociali mediano la relazione tra identificazione e pregiudizio, mentre i valori di conformismo mediano la relazione tra introiezione e pregiudizio. / Study1 investigated the self-categorization of religious identity in different cultures, analyzing the difference between an individual and a social level and between a central versus a peripheral religious identity, thus questioning the distinction between and intrinsic and extrinsic religious orientation (Allport & Ross, 1967). Results indicated that religious identity is mainly categorized at a social level by European respondents and at an individual level by nonwestern respondents, and that both levels are central in personal identity. Study 2 addressed the familiar and group antecedents of religious internalization (Ryan, Rigby, & King, 1993; Assor, 2012). Findings showed that parental autonomy support and intrinsic value demonstration predicted children religious identification, whereas conditional regard predicted introjection; religious leaders and groups also influenced religious internalization. Study 3 investigated the relationship between religious internalization and prejudice towards Muslims, analyzing the mediating role of values. Results indicated that identificated religious identity is associated with lower levels of prejudice than introjected religious identity; prosocial values mediated between identification and prejudice, whereas conformity values mediated between introjection and prejudice.

Made available in DSpace on 2015-07-15T13:31:33Z (GMT). No. of bitstreams: 1 DENUNCIACOES E CONFISSOES EM RITOS DE ALTERIDADE_ O SANTO IN.pdf: 1264205 bytes, checksum: cbe5484ae4240db7e22efaeb232efc12 (MD5) Previous issue date: 2007-08-16 / This work studies the play O Santo Inqu?rito (The Holy Inquiry), by the Bahian writer Dias Gomes, that is situated between fiction and history, and rotates around the prison and execution of Branca Dias by the Sacred Office Tribunal. It can also be read in an allegorical way as an angry denunciation on the part of the author against the generalized repression that was felt in Brazil after the military coup, in 1964. That is due to the existent similarities between the systems once both, the Inquisition and the Dictatorship, represent an extremely hegemonic, authoritarian and centralizing power. This way, this study aims to analyze in which ways the judgement and condemnation of Branca Dias happened due to religious intolerance and also to the intolerance to thought alterity, as well as to verify in what way that intolerance is established against those who, somehow, are opposed to the pre-established systems. Although it is a play, the text in question will be analyzed as literature, giving the main focus to the words, to the literary narrative. Also the philosophical and historical approach of the treated subjects should be done in order to contextualize and emerge the necessary elements for the good understanding of the text. The methodology used has as main resource the bibliographical research of the theoretical and informative bases, and also of researchers and historians of the approached themes, which will give the necessary support for the analysis of the dramatic play O Santo Inqu?rito (The Holy Inquiry) inside the proposed requirements. / Este trabalho faz um estudo da pe?a O Santo Inqu?rito, do escritor baiano Dias Gomes, que est? situada entre a fic??o e a hist?ria, e gira em torno da pris?o e execu??o de Branca Dias pelo Tribunal do Santo Of?cio, podendo ser lida, tamb?m, de maneira aleg?rica, como uma den?ncia indignada por parte do autor contra a repress?o generalizada que se deu no Brasil ap?s o golpe militar, em 1964. Isso, devido ?s semelhan?as existentes entre os sistemas, visto que, ambas, tanto a Inquisi??o, quanto a Ditadura representam um poder extremamente hegem?nico, autorit?rio e centralizador. Desta maneira, este estudo tem como objetivo analisar de que forma o julgamento e a condena??o de Branca Dias ocorreram devido ? intoler?ncia religiosa e tamb?m a intoler?ncia ? alteridade de pensamento, bem como verificar de que maneira essa intoler?ncia se estabelece contra aqueles que, de alguma forma, se op?em aos sistemas pr?-estabelecidos. Embora seja uma pe?a teatral, o texto em quest?o ser? analisado enquanto literatura, dando o enfoque principal ? palavra, ? narrativa liter?ria. Tamb?m a abordagem hist?rica e filos?fica dos temas tratados dever? ser feita de forma a contextualizar e fazer emergir os elementos necess?rios para o bom entendimento do texto. A metodologia utilizada tem como principal recurso a pesquisa bibliogr?fica das bases te?ricas e informativas, e tamb?m de pesquisadores e historiadores dos temas abordados, os quais dar?o o suporte necess?rio para a an?lise da obra dram?tica O Santo Inqu?rito dentro dos requisitos propostos.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-06-24T13:36:03Z No. of bitstreams: 1 ivandiasdasilva.pdf: 984706 bytes, checksum: edc1274de7cce92f9e66af20480a35f6 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-13T15:44:51Z (GMT) No. of bitstreams: 1 ivandiasdasilva.pdf: 984706 bytes, checksum: edc1274de7cce92f9e66af20480a35f6 (MD5) / Made available in DSpace on 2016-07-13T15:44:52Z (GMT). No. of bitstreams: 1 ivandiasdasilva.pdf: 984706 bytes, checksum: edc1274de7cce92f9e66af20480a35f6 (MD5) Previous issue date: 2012-03-01 / Esta dissertação tem por objetivo geral apresentar as controvérsias entre as perspectivas teológicas liberal e fundamentalista ocorridas no âmbito da Southern Baptist Convention (SBC), nos EUA, iniciadas na década de 60, com seu ápice na década de 80 e desdobramentos que resultaram na cisão da referida Convenção no final do século XX. A SBC é a maior denominação do cristianismo protestante do mundo, com cerca de 16 milhões de membros e poderosa influência nos ambientes religioso e político norte-americano. Os conflitos intra-denominacionais tiveram como alvo o controle dos recursos e direção ideológica da SBC. De um lado estavam os fundamentalistas, que defendiam a Bíblia como inerrante e entendiam que a tendência modernista presente na denominação era um grande mal a ser extirpado. Do outro se encontravam os liberais, que valorizavam a abordagem histórico-crítica às Escrituras, a teoria da evolução, a filosofia existencialista e o estudo das religiões comparadas. A diferença entre estas perspectivas teológicas tornou a convivência no mesmo ambiente denominacional inviável, gerando um conflito que veio a culminar com a emergência fundamentalista ao poder na SBC, destituindo os outrora solidamente estabelecidos liberais de suas funções de comando na Convenção. / This Master’s thesis’ general goal is to present the controversies between the liberal and fundamentalist theological perspectives which have occurred within the Southern Baptist Convention (SBC), that have been initiated in the beginning of the 1960’s, with its apex in the 1980’s and developments that led to a split in the Convention at the end of the 20th century. The SBC is the largest world’s Christian protestant denomination, whith approximately 16 million members and powerful religious and politics influence in the USA. These denominational conflicts targeted to control the resources and the ideological direction of the Southern Baptist Convention. On the one hand were the fundamentalists, upholding the Bible as an inerrant book and believing that the modernist tendency was the great evil to be purged from the denomination. On the other were the liberals that appreciated the historical-critical approach to the Bible, the theory of evolution, the existentialist philosophy, and the study of comparative religions. For these different theological perspectives their coexistence at the same denominational scope became unfeasible, giving rise to a conflict that resulted in the fundamentalist’s emergence to the Conventions’ leadership, removing the liberals that once was well-established in charge in the SBC.

Memoria para optar al título profesional de:Ingeniero en Recursos Naturales Renovables / El turismoen Chileha registrado un alza del 298% desde 1990. Pese a su positivo impactoen la economía local y nacional,cuando éste se realiza en áreas silvestres protegidaspuedeprovocar impactos significativossobre la estructura y funcionamiento de los ecosistemas.En este estudio se evaluó el impacto del turismo en la fauna de tres áreas protegidaschilenas, y se buscaron patrones de intolerancia de la fauna frente a esta actividad. Paraevaluar el impacto del turismo se tomaron datos de abundancia relativa o absoluta de aves,reptiles y micromamíferos, comparandoáreas intervenidas con áreas control.La mayorcantidad de especies afectadas en un área silvestre se registraron en Pan de Azúcar, siendolas aves insectívoras las más perjudicadas. Estos datos conforman un diagnóstico de lasituación de las tres áreas, y fueron incluidos posteriormente como parte de los casos paraestablecer patrones. Para establecer los patrones de intolerancia a la actividad turística serealizó una búsqueda bibliográfica, donde los tipos de especies en los cuales existe unamayor proporción de estudios que establecen un impacto negativo frente a aquellos en queno se encuentran impactos,son aquellas más intolerantes.Las especies más afectadas sonaquellas que habitan ambientes con cobertura baja, aquellas que no son sociales, lasomnívoras y las impactadas por deportes nivales. Estos resultados permiten priorizar lafutura elección de especies a estudiar en el país yenfatizan la importancia de generar unadecuado monitoreo y medidas de manejo cuando se considere pertinente. / Tourism in Chile has increased in 298% since 1990. Despite the positive impacts of tourismon economy, tourism practicesmay change the functions and structure of the ecosystems.In this study Iassess the tourism impacts on wildlife within three Chilean protected areasand we search for intolerance patterns in wildlife caused by tourism practices. In order toevaluate the impacts of tourism in protected areas, we sampled the abundance or relativeabundance of birds, reptiles and small mammals, comparing disturbed areas with controlareas. The greatestnumber of species affected wasregistered in Pan de Azúcar. These data,as a diagnosis of theChilean situation, was included on pattern analysis. For patternsestablishment, a literature review was made. In the review we searched for types of speciesin which there is a higher ratio of studies that establish a negative impact versus those animpact is not found. The less tolerant species were: those located in areas with lowvegetation coverage, non-social species and omnivorous species.The greater disturbanceswere snowy sports. These results allow prioritize future choice of species to study andevidence the importance of adequate monitoring measures.

The premise for this study is the question how we should relate to people with different religious beliefs. The aim is to examine if an existence characterized by a religious diversity should affect the certainty and confidence in our faith. To answer my question I have turned to the philosophers David Basinger, Mikael Stenmark, William Lane Craig and Robert McKims different views on this issue. Using an approach based on a comparative method and argument analysis I have then assessed their different opinions in the matter. Based on my own discussion of these arguments I conclude that a religious diversity should imply a reduction in our own religious confidence and that it should be reduced in relation to the amount of disagreement that exist between conflicting religious perspectives in an specific case and matter. This may also foster a reduction of religious intolerance through a nuanced of our own belief while highlighting the conceptions and values in our own religion that stresses tolerance.

Pachomius as Discovered in the Worlds of 4th Century Christian Egypt, Pachomian Literature and Pachomian Monasticism: A Figure of History or Hagiography?

This thesis is a study of the Eastern Orthodox Church in New Zealand. It examines both the ethnic jurisdictions and the recent phenomenon of conversion to Eastern Orthodoxy. The opening chapter provides a brief history of Eastern Orthodoxy by concentrating on a number of major events. The second chapter describes the ethnic jurisdictions found in New Zealand and examines local origins and subsequent development. The first of two hypotheses tested in this thesis is discussed in Chapter 3. It is argued that Church affiliation inhibits immigrant assimilation into the wider society. Data obtained from an Interview Schedule and personal observations are deployed to test this hypothesis. Those Orthodox Churches which have a high ethnic membership are shown to display signs of ethnoreligion and ethnocentrism. The second hypothesis, discussed in Chapter 4, suggests that converts are motivated to change denominational allegiance because of feelings of deficiency and the desire for an intergrative force in modern society. Because of a lack of evidence the second claim of this hypothesis remains untested. The conclusion is reached that converts to Eastern Orthodoxy are influenced by two different motivations. It is argued that converts to the ethnic jurisdictions are, in general, motivated by a sense of personal searching. In contrast, most converts to the Antiochian Orthodox Church represent, in general, a change of denominational affiliation in reaction to what is perceived as unacceptable doctrinal change in the Anglican Church.

Buddhist monastic law usually divides infractions of precepts into either five or seven groups—the most serious offence of which is known as a pārājika. These are offences of non-celibacy, murder, theft and lying about spiritual attainments. It is generally accepted in the West, where the focus lies on Mainstream or Theravāda Buddhism, that these offences entail permanent expulsion from the monastic order. The present thesis sets out to show that not only do pārājika offences not necessarily entail expulsion, but a monk or nun who transgresses against a pārājika dharma may in fact remain within the saṃgha if his/her transgression was not concealed and if he/she was truly repentant. This procedure is known as pārājika penance. Evidence for this is provided by means of a systematic survey of texts ascribed to five Vinaya traditions, viz. Mahīśāsaka, Sarvāstivāda, Mahāsāṃghika, Dharmaguptaka and Mūlasarvāstivāda. The Vinaya of each of these traditions has been examined and the results produced here in order to shed light on their respective stance with regard to pārājika penance.

This study commenced during a visit to Cambodia in 1994 when I became intrigued by statues and paintings of a beautiful young woman wringing water from her long hair under the Buddha's throne. I learned that her name was

This study argues that, in terms of their engagement with theological discourse, the contribution of women writers to the rise of modernity has been presented, incorrectly, as an element in the secularization paradigm of history, itself now seen by many scholars as an overly simplistic account. Because most existing critical approaches to reading women's theology and literature also fail to provide an adequate historical analysis, my study presents a series of comparative readings that attempt to rectify this situation. I argue that the texts of Dinah Mulock Craik and Margaret Oliphant, two popular and influential nineteenth-century authors, while differing in many ways, both function as agents of "religionization," engaged in a conscious and crafted dialogue with secularity, and promoting a feminine non-sectarianism that opposes a domestic maternal realm to the social and theological law and institutions of the Fathers. I consider these texts to be involved in the development of a "somatic textuality," that is, the embodiment of theology and the rise of the textualized religious subject. This modern religious subject, like Nancy Armstrong's generic modern individual outlined in Desire and Domestic Fiction: A Political History of the Novel (1987), is primarily female and exists, as do the texts themselves, in a complex relationship to hegemony. My readings trace the development of this somatic textuality from mid-century to the fin de siècle. I find that both authors write the body as essential to the integrity and realisation of the word, and that both explore the poetics of faith and the politics of religious literacy. I conclude that Craik's and Oliphant's texts are involved in the delineation and dissemination of a form of "diffusive Christianity," "diffusive" both in the sociological/historical sense and in a discursive sense referring to the intertextual transformation of theology—"theology as style."