Research Doctorate - Doctor of Philosophy (PhD) / This thesis explores theoretical aspects of the affective dimension of literature. Beginning with Aristotle's tying of katharsis to the drama, the pattern of affective relations is completed through the establishing of terms for each of the three broad traditional genres. These relations can be expressed in the ratio: as katharsis is to the genre of the dramatic, so kenosis is to the genre of the lyric, so kairosis is to the genre of the epic. Within each of these affective relations, further relations are determined for the identity structures within each genre. In defining these identity structures, the philosophical, theological, psychological and literary aspects of katharsis, kenosis and kairosis are explored. Of particular use in mapping these identity structures and literary affects were the philosophical theories of Aristotle, Kant, Hegel, Heidegger, Sartre, and Wittgenstein; the theological views of D.G. Dawe, John Macquarrie, Charles Pickstone, and Ernest F. Scott; the psychological theories of C.J. Jung, Jacques Lacan and Julia Kristeva; the literary theories of Mikel Dufrenne, Stanley Fish, Toshihiko and Toyo Izutsu, Hans Robert Jauss, W.R. Johnson, Frank Kermode, William Elford Rogers, and D.T. Suzuki; and the literary works of Homer, Shakespeare, George Herbert, S.T. Coleridge, Charles Baudelaire, Wallace Stevens, and James K. Baxter. Taking up Aristotle's project to grant cognitive value to the experience of art, this thesis argues for the centrality of identity structures within the dimension of the affective. The thesis further determines that literature's affective dimension is the domain within which aesthetic identity is established. Such imaginative identity structures amount to a cultural catalogue of identity possibilities. As the keepers of this catalogue, the three interpretive genres amount to a body of affective knowledge that is its own dimension.

Research Doctorate - Doctor of Philosophy (PhD) / This thesis explores theoretical aspects of the affective dimension of literature. Beginning with Aristotle's tying of katharsis to the drama, the pattern of affective relations is completed through the establishing of terms for each of the three broad traditional genres. These relations can be expressed in the ratio: as katharsis is to the genre of the dramatic, so kenosis is to the genre of the lyric, so kairosis is to the genre of the epic. Within each of these affective relations, further relations are determined for the identity structures within each genre. In defining these identity structures, the philosophical, theological, psychological and literary aspects of katharsis, kenosis and kairosis are explored. Of particular use in mapping these identity structures and literary affects were the philosophical theories of Aristotle, Kant, Hegel, Heidegger, Sartre, and Wittgenstein; the theological views of D.G. Dawe, John Macquarrie, Charles Pickstone, and Ernest F. Scott; the psychological theories of C.J. Jung, Jacques Lacan and Julia Kristeva; the literary theories of Mikel Dufrenne, Stanley Fish, Toshihiko and Toyo Izutsu, Hans Robert Jauss, W.R. Johnson, Frank Kermode, William Elford Rogers, and D.T. Suzuki; and the literary works of Homer, Shakespeare, George Herbert, S.T. Coleridge, Charles Baudelaire, Wallace Stevens, and James K. Baxter. Taking up Aristotle's project to grant cognitive value to the experience of art, this thesis argues for the centrality of identity structures within the dimension of the affective. The thesis further determines that literature's affective dimension is the domain within which aesthetic identity is established. Such imaginative identity structures amount to a cultural catalogue of identity possibilities. As the keepers of this catalogue, the three interpretive genres amount to a body of affective knowledge that is its own dimension.

[pt] A pesquisa é realizada sobre a Igreja em saída com aproximação de implicações da teologia kenótica de von Balthasar e a proposta de pensar o avanço e a contribuição teológica para a Igreja nos dias atuais, marcados pela mudança de época e pelas situações críticas principalmente consideradas nas periferias existenciais. Esta tese tem como questão: a proposta do papa Francisco de Igreja em saída a realizar-se mediante a kenosis eclesial, com inspiração na teologia de von Balthasar. Assim, compreende aplicar a dinâmica irreversível do Concílio Vaticano II. A tese mostra o primeirear como movimento kenótico, impulsionado pelo Espírito Santo, pois o Deus Trino na sua comunicação e atuação kenótica propõe a abertura ao outro. A pesquisa tem metodologia bibliográfica, tendo como ponto de partida o magistério do papa Francisco, singularmente a Evangelii Gaudium n. 24, e outros vários pronunciamentos do pontificado e estudos da teologia balthasariana, especialmente sobre a kenosis e modelos kenóticos da Igreja. A proposta de Igreja em saída através da kenosis proporciona um caminho para a renovação da Igreja, que envolve a formação de pequenas comunidades, dimensão sinodal, missão kenótica, práxis de misericórdia, em direção às fronteiras humanas, primeireando com o diálogo humanizador e frutificando novas formas de vivência comunitária. / [en] The research carried out on the Church which goes forth, impacted by Von Balthasar s kenotic theology, proposes a reflection on the theological contribution and advancement of the Church in our present day, marked by the change of time and the critical situations mainly contemplated in the existential peripheries. This thesis questions: Pope Francis proposal of the Church which goes forth to be made through ecclesial kenosis, inspired by the theology of von Balthasar. Thus comprising of the irreversible dynamics of the Vatican II Council. The thesis aims to show the first step (primeirear) as a kenotic movement, driven by the Holy Spirit, given that, the Triune God whom through his communication and kenotic action proposes openness to the other. The research has bibliographic methodology, of Pope Francis magisterium, particularly Evangelii Gaudium 24, and other various pronouncements of the pontificate, as well as expanded the studies of Balthasarian theology with its rich theological foundation from kenosis and kenotic form of the Church. The proposal of the Church which goes forth through kenosis offers a path to the renovation of the Church, which involves the formation of small communities, synodal dimension, kenotic mission, praxis of mercy, towards the human fronteers, with humanizing dialogue as the the first step (primeirear) and blossoming of new forms of comunal experience.

In this essay I study the intertextual connections between The Line of Beauty by Alan Hollinghurst and The Spoils of Poynton by Henry James. Using the critic Harold Bloom’s theories about misreading, as well as other theories on intertextuality by Roland Barthes, I examine how the intertextual connections between Hollinghurst’s protagonist Nick Guest and James’s main character Fleda Vetch present themselves. I discuss allusion, especially focusing on how the disappointments of the principal characters in both works mirror one another. Furthermore, using Bloom’s framework, I examine how Henry James is a precursor to Hollinghurst, and how Hollinghurst becomes an ephebe to James. I follow this idea, and I support it by exploring the many references to James’s writing in the Line of Beauty. Ultimately, I argue that Hollinghurst’s misreading of James leads to his supplanting him through the process named kenosis by Bloom.

[pt] A kénosis de Jesus evidencia o ser profundo de Deus - pathos. Ela revela, no esvaziamento de Cristo - esvaziamento obediente ao Pai até morte de cruz -, que o Deus das escrituras é um Deus passível, próximo à humanidade em seu sofrimento, é amor e por ser amor - apaixonado e sofredor - sofre com os sofrimentos de sua criação. Seu sofrimento, no entanto, não constitui uma carência de seu ser, mas sua onipotência no amor. O pathos de Deus evidenciado na kénosis de Jesus difere muito do Deus da filosofia clássica, cuja existência implica a ordenação do mundo como um motor imóvel ou como o sujeito absoluto da modernidade que recebe a subjetividade de sua criação, portanto, um Deus apático, indiferente às vicissitudes da história humana. Jesus, em sua kénosis, revela o ser humano como o evento da gratuita autocomunicação de Deus e no ponto culminante de seu esvaziamento - abandono e morte de cruz – acolhe os sofredores, justifica os ímpios e vivifica os mortos em sua comunhão com o Pai e com o Espírito que procede dessa comunhão amorosa. Sendo assim, os objetivos desse trabalho são: proporcionar uma nova perspectiva para a compreensão de Deus, que norteia a fé cristã, através de Jesus Cristo. Este em sua vida e profunda intimidade autocomunica o pathos de Deus e isso pôde ser constatado nesta pesquisa a partir dos diversos livros e artigos consultados para o desenvolvimento deste trabalho. Portanto, concluímos que Jesus em sua kénosis autocomunica o pathos de Deus. / [en] The kenosis of Jesus evidences the profound being of God - pathos. It Vreveals, in the emptying of Christ - obedient emptying to the Father until death on the cross - that the God of scripture is a passible God, close to humanity in its suffering, He is love and because being love - passionate and suffering - suffers with the sufferings of His creation. His suffering, however, is not a lack of His being, but His omnipotence in love. God s pathos that is evidenced in the kenosis of Jesus differs at all from the god of classical philosophy, whose existence implies the ordering of the world as a motionless motor or as the absolute subject of modernity which receives the subjectivity of its creation, therefore, it is an Apathetic god, indifferent to the vicissitudes of human history. Jesus, in his kenosis, reveals the human being as the event of God s gratuitous selfcommunication and at the culmination of his emptying - abandonment and death on the cross - He welcomes the suffering, He justifies the ungodly and He vivifies the dead in their communion with the Father and with the Spirit that proceeds from this loving communion. Thus, the objectives of this work are: to provide a new perspective for the understanding of God, that guides the Christian faith, through Jesus Christ. Jesus in his life and deep self-communion intimacy communicate God s pathos and this could be verified in this research from the many books and articles that were consulted for the development of this work. Therefore, we conclude that Jesus in His kenosis self-communicates God s pathos.

[pt] A Teologia feminista e seus giros hermenêuticos: Reinterpretações de Deus, do ser humano e da criação. O propósito desta tese é mostrar que a teologia, se analisada a partir da hermenêutica feminista bíblico-cristã e seus desdobramentos sistemáticos, tem condições de propor uma imagem de Deus compatível com os desafios de nossa época, diante da prevalência de sua identificação masculina sedimentada pelo patriarcado. Além disso, ela realiza uma releitura da antropologia teológica e da teologia da criação a partir das mediações de gênero e do ecofeminismo, capazes de questionar os dualismos hierárquicos entre Deus/mundo, homens/mulheres, seres humanos/demais seres. A insistência em relações de reciprocidade que respeitem as diferenças, bem como na prática eclesial do discipulado de iguais por parte de mulheres e homens, é imprescindível para reavaliar nossa inserção no mundo. Por sua vez, relações harmoniosas entre seres humanos e natureza resultarão em imagens de Deus menos distantes do mundo, e em um mundo menos vazio de Deus. A teologia feminista bíblico-cristã, portanto, apresenta uma contribuição inconteste para o conjunto da teologia, ao imaginar o mundo como corpo de Deus; e Deus, em sua presença no mundo. / [en] Feminist Theology and its hermeneutic turns: Reinterpretations of God, the Human beings and the Creation. The purpose of present thesis is to show that theology, if analyzed from the biblical-Christian feminist hermeneutics and its systematic unfoldings, is able to propose an integrated image of God, given the prevalence of male identification sedimented by patriarchy. In addition, it performs a re-reading of theological anthropology and theology of creation from the mediations of gender and ecofeminism, able to question the hierarchical dualisms between God/world, men/women, human/ others beings. The insistence on reciprocal relationships that respect the differences as well as on Church s practice of discipleship of equals by men and women, it is essential to reassess our place in the world. In turn, harmonious relationships between humans and nature will result in images of God, the less distant from the world, and in a world less empty of God. The biblical-Christian feminist theology, therefore, presents an undeniable contribution to the whole of theology, to imagine the world as the body of God, and God in his presence in the world.

Christian Spirituality, Church History & Missiology

The thesis aims to provide a critical assessment of Camilo Torres' concept of efficacious love in the light of a hermeneutics and ethics of liberation, to contribute theoretically to theological reflection upon the mission of the Protestant and Roman Catholic churches in Colombia, and generally in Latin America. It proposes the thesis that the theology of Camilo Torres, viewed from the perspective of a hermeneutics and an ethics of liberation, can be foundational for seeking, constructing, and sustaining peace with justice in a context of oppression and violence. Based on the theological analysis, the academic and spiritual motivation should respond to two fundamental questions in our academic inquiry: what foundation exists in Camilo Torres' theology for the construction of a just, peaceful, liberative society and to enable proximity to the excluded, victimized, and poor population in Colombia to be achieved? And how can we as Christians respond to the grace of God in living efficaciously the values of the Kingdom of God, in order to bring structural changes in Colombia? The implications of the answers to those questions would result in the possibility to execute an integrating theological proposal for peace with justice for the church in Colombia. In an interpretative mode, we consider critically the multidisciplinary interaction of some of the theological foundations of liberation theology. Our task consists in clarifying and constructing theological presuppositions for a dialectical examination of the historical and current situation in Colombia, viewed in the light of the internal problems and realities. Thus, it is our intention in order to attempt a significant interdisciplinary juncture, to examine and interpret such relevant concepts as efficacious love, faith with works, kenosis, hypostatic union, hermeneutics and ethics of liberation, social justice, personal and collective socio-political conversion, and a praxis of faith as the church's mission in response to the Colombian context of poverty and violence.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-12-21T11:25:50Z No. of bitstreams: 1 André Luiz Bordignon Meira.pdf: 1061985 bytes, checksum: 1260c444d7db67b0e62e1954a8f35fda (MD5) / Made available in DSpace on 2017-12-21T11:25:50Z (GMT). No. of bitstreams: 1 André Luiz Bordignon Meira.pdf: 1061985 bytes, checksum: 1260c444d7db67b0e62e1954a8f35fda (MD5) Previous issue date: 2017-12-15 / Trinitarian kenosis in Christ’s event allows to grasp Church’s practice based in the perichoretic trinitarian relationship of Trinity’s donation in history. The fundamental issue lies within the drama of God and human relationship, where God donates Himself to be near the human being. Church’s practice is then understood as a merciful and loving pastoral. God’ mercy to human being, from Balthasar’s discussion of kenosis and Trinity reveals kenosis as an expression of Trinity’s mercy. Theological reflection allows to search for new paradigms that might address God in our times. This study explored Hans Urs von Balthasar’s theology, especially in his text Misterium Paschale, to study God’s will that, in His kenosis, in each person of Trinity, seeks for human beings in a loving and merciful action. People in our times, despite technological progress, seem to be distant to each other, developing a merciless awareness. Thus, reflections produced by this study search in Balthasar’s theology what is revealed by Christ in His incarnation, death, and resurrection: a lowering of God, kenotic, of a total annihilation of His divinity, to manifest all His Mercy to human person. God, in His freedom, chooses to be present in the drama of human life, despite humanity’s sufferings, and leads the Church to a mystic and merciful practice / A Kénosis trinitária possibilita, no evento Cristo, compreender a prática da Igreja baseada na relação pericorética intratrinitária da doação da Trindade na história. A questão fundamental está na relação entre Deus e o ser humano, na dramática, em que Deus doa a Si mesmo para estar próximo do ser humano. A prática eclesial passa a ser compreendida numa pastoral misericordiosa e amorosa. A misericórdia de Deus para com o ser humano na discussão da Kénosis e a Trindade, a partir de Balthasar, evidencia a Kénosis como manifestação da misericórdia da Trindade. A reflexão teológica proporciona buscar novos paradigmas que possam falar de Deus nos tempos em que vivemos. Este estudo buscou na teologia de Hans Urs von Balthasar, em especial na sua obra Misterium Paschale, estudar a vontade divina que na sua Kénosis, de cada Pessoa da Trindade, buscar o ser humano, como um gesto de amor e de misericórdia. As pessoas em nossos tempos, mesmo com os avanços tecnológicos, parecem distanciar-se um das outras, o que forma uma consciência sem misericórdia. Portanto, as reflexões realizadas neste trabalho buscam na Teologia de Balthasar o que o Cristo nos revela na sua encarnação, morte e ressurreição: um rebaixamento de Deus, kenótico, de total aniquilar de sua divindade para manifestar toda a sua misericórdia à pessoa humana. Deus na Sua liberdade escolhe estar presente na dramática da vida humana, mesmo diante do sofrimento da humanidade, e conduz a Igreja a uma mística e prática misericordiosa

Zugl.: Regensburg, Univ., Diss., 2007.