El texto completo de este trabajo no está disponible en el Repositorio Académico UPC por restricciones de la casa editorial donde ha sido publicado. / Carta al editor. / Revisión por pares

Carta al editor / Revisión por pares

No description available.

[pt] À leitura do epistolário jesuíta, principalmente as Cartas (1549-1558) redigidas pelo padre Manuel da Nóbrega, evidenciam-se assuntos concernentes ao trato com o indígena que através da língua, liturgia e catequese possibilitam um aprofundamento fecundo quando as comparam com os temas do opúsculo Diálogo sobre a Conversão do Gentio. O Discurso versa com suportes bíblico, filosófico, teológico e literário, argumentos importantes ainda não resolvidos no convívio do colono e mesmo dos jesuítas com os silvícolas do Brasil. Nóbrega compôs a peça para dar voz ao homem americano, demonstrando sua humanidade pela alma que possuía; a cultura que vivenciava e pela aptidão natural e moral de receber a mensagem do evangelho e se converter como tantos outros povos tornaram-se cristãos. O texto é primoroso no debate dos dois oponentes Matheus Nogueira e Gonçalo Álvares, um e outro pretendendo demonstrar a possibilidade ou não da conversão do aborígine - que as tímidas Cartas não explicitavam a opinião de muitos como contrária, e o Diálogo revelou de forma tão contundente e grave o parecer melancólico e pessimista entre colonos e jesuítas da impossibilidade de conversão do gentio brasil. Entretanto, as entrelinhas querem provar o contrário: a crença do autor (Nóbrega) na aceitação do evangelho pelo índio e sua conversão. / [en] The Jesuit letters, particularly those written by the priest Manuel da Nóbrega and collected in Cartas (1549-1558), offer a glimpse of how Brazilian Indians were dealt with through language, liturgy and catechism. This material allows for deep understanding of such topics, specially when compared with those tackled in Diálogo sobre a Conversão do Gentio, which draws on philosophy, theology, literature and the Bible to address major unresolved arguments in the relationship of the settlers and the Jesuits with the Brazilian Indians. Nóbrega wrote it with the purpose of giving voice to the American man, arguing that the natives were human, since they possessed a soul which endowed them with the moral and natural ability to be open to the message of the Gospel and to convert to Christianity as many other peoples before them. In the text, the debate between the two opponents, Matheus Nogueira and Gonçalo Alvares, is superbly rendered, both trying to establish whether it was possible or impossible for the natives to convert. Whereas the Cartas fails to proclaim the opinion of many as opposing, the Diálogo reveals unequivocally the melancholic and pessimistic view of settlers and Jesuits, who believed that it was impossible to convert the Brazilian Indians. However, if we read between the lines we perceive the opposite: namely, that Nóbrega did believe that the natives would eventually accept the Gospel and become Christians.

No description available.

[pt] A presente tese tem como tema uma análise da dimensão filosófica do discurso autobiográfico apresentado por Platão na carta que passou a ser conhecida, desde a compilação de Trasímaco, como a Carta VII. A tradição de comentários e interpretações estabeleceu o hábito de considerar a carta como sendo um documento de grande importância historiográfica, uma fonte de informações sobre a política da Siracusa no séc. IV a.C. e sobre a própria vida de Platão, mas não como uma obra de caráter filosófico – exceto pelo excurso teórico apresentado no passo 341a-345c. A pesquisa aqui apresentada defende uma tese diferente: o texto de apresentação, escrutínio e justificativa da própria trajetória biográfica tem, ele próprio, um caráter filosófico, na medida em que faz culminar a apropriação socrático-platônica do preceito délfico Conhece-te a ti mesmo. Para sustentar a tese, o texto apresenta uma análise da história desse preceito na cultura grega, e o sentido dessa apropriação filosófica no contexto maior da obra de Platão. Além disso, a tese também se ocupa da controversa questão da autoria do texto, contestada por parte dos estudiosos. Ao tratar da questão da autenticidade ou espuriedade do texto, a pesquisa faz um inventário crítico que divide os argumentos favoráveis e contrários em vários tipos – argumentos estilísticos, estilométricos, historiográficos e filosóficos –, e termina por posicionar-se sobre o tema. / [en] This thesis explores the philosophical dimension of the autobiographical discourse presented by Plato in the text known, since the compilation made by Trasimacus, as the Seventh Letter. The tradition of commentary and interpretation has established the use of reading the letter as a document of great historigraphical importance, as a source of information about the political affairs in Siracuse during the IV century b. C., and about Plato himself – but not as a work of philosophical nature (except for the digression in 341a-345c). The present research proposes a different idea: a piece of writing in which Plato presentes, examins and justifies his own biographical trajectory has in itself a philosophical nature, insofar as it fulfills the socratic-platonic appropriation of the Delfic precept “Know thyself”. To defend the hypothesis, the research analyses the history of the Delfic principle in Ancient Greece, and the deep meaning of the mentioned appropriation in the wider context of Plato’s works. Besides, the present thesis also delas with the controvert subjetc of the letter’s authenticity, challenged by some scholars. In dealing with this matter, the research will present a critic inventory that sorts in kinds all the arguments, both contrary and favorable to the authenticity – the ones based on style, stylometry, History and philosophy – and, at last, it takes a stand on that issue.

Most people will experience rejection in the job selection process. Rejection from job opportunities is often issued via a letter from a hiring manager. These letters elicit reactions from applicants who may, in turn, have less favorable self perceptions and less favorable perceptions of the organization from which the applicant was rejected. Numerous research articles have been published that deal with delivering notification of selection and/or rejection to applicants in the job selection process. However, relatively few use a realistic laboratory design to obtain results. This study examined the effects of sensitivity and information in notifications of rejection when applicants are rejected in the job selection process. A more realistic laboratory design was used to increase the psychological fidelity of the job selection situation. One hundred forty undergraduate students participated in this study. Participants were told to imagine that they were graduate school applicants. Then, the participants completed a fake graduate school admissions test and received notification of rejection from a fake graduate school. Participants were assigned to conditions (letters varying in sensitivity and information type) randomly and the participants completed a post-notification of rejection survey that captured their self and organizational perceptions. Additionally, moderating variables were explored.

No description available.

No description available.

Thesis advisor: Pheme Perkins / This study demonstrates how the Comma Johanneum (1 John 5:7b-8a), a Latin addition and “spurious” text of the New Testament, could proffer valuable meaning-making and intricate sociocultural realia to Christian history, although it has been long neglected in Johannine scholarship. Its first aim is to reconstruct the transmission and reception history of the CJ, starting with the Spanish Latin MSS (the direct evidence) and returning to patristic citations (the indirect evidence). Its second aim is to explore the theological and ecclesiological interpretations of 1 John 5:6-8 from the second through fourth centuries, in which the CJ could have been created. Chapter 1 reviews the history of scholarship on the CJ and the interpretations of 1 John 5 in contemporary Johannine scholarship. Chapter 2 discusses the methodological shift in contemporary text-critical scholarship that enabled the new perspective to appreciate the variant readings. Against the historical background, data, and evidence presented in Chapter 3, in Chapter 4, we reconstruct the transmission history of the CJ text from the seventh through the thirteenth centuries, mainly in the Spanish Latin Bible tradition. The Spanish Vulgate Bible is a mixture of the Old Latin biblical text, particularly in the Catholic Epistles, which also retain variant readings, including the CJ text. The earliest evidence—VL 64 and VL 67—exhibit the transition from North Africa to Visigothic Spain, preserving the seventh-century “Isidorian Renaissance.” The Spanish Latin Bible traditions—Codex Cavensis, Codex Toletanus, and Complutensis primus—all preserve the CJ text while formulating independent recensions. Outside Spain, Théodulf of Orleans, a Visigothic Spaniard, brought a Spanish Vulgate tradition to Charlemagne’s court; thus, Théodulf’s Mesmes Bible (ΘM) preserves the CJ in the textline, with a variant replacing uerbum with filius. Meanwhile, in Switzerland, St. Gall MSS—Cod. Sang 907 (Winithar) and Cod. Sang 83 (Hartmut)—also retain the CJ, along with some Spanish-type paratextual components. In ninth-century Spain and beyond, the Lesionensis group MSS (VL 91, 94, and 95) attest to another endpoint of the CJ’s journey. In addition, VL 95 affirms the date of the inversion of in terra and in caelo to the twelfth or thirteenth century (together with the second hand of VL 54). The CJ text, therefore, survived in the soil of Spanish cultural orbit, where the Vulgate text (mixed with the Old Latin readings) was received and survived. Simultaneously, the study reveals high levels of textual circulation and interregional cultural communication in North Africa, Spain, Gaul, and beyond. In Chapter 5, we examine the indirect evidence, focusing on Priscillian of Avila. While we rehabilitate Priscillian’s citation of the CJ, the earliest and most extended surviving indirect witness, as one recension in Spain, our examination of the indirect evidence also shows that there are at least three receptions of the CJ—(1) the terrestrial witness (in terra), a simple addition to the three witnesses in v.7a; (2) the celestial witness (in caelo), a further addition in v.8a, pointing to the trinitarian “heavenly witnesses,” and (3) a combination, which is the CJ properly so-called and eventually attested in the Vulgate. Finally, in Chapter 6, we explore the patristic interpretations of 1 John 5:6-8 (and John 19:34), which are laden with sacramental and ecclesiological connotations. In the second and third centuries, Tertullian, Cyprian, and Ps.-Cyprian expounded the baptismal interpretation with 1 John 5:6-8, and in the fourth century, Ambrose and Augustine crystalized trinitarian interpretations. Ambrose emphasized the divinity of the Spirit as the heavenly efficacy of the baptismal sacrament, which differentiated the invisible and visible realia of the sacraments. Augustine further developed his trinitarian interpretation of 1 John 5:6-8, grounded in incarnational theology of the Johannine turn; “the three” (tres) thus became the “signs” (signa) of the divine mystery of the Trinity. The CJ text could be another attempt to elucidate the crux interpretationis of 1 John 5:6-8. Exploring the patristic interpretations of these passages revealed the significance of the “lived life” of early Christian communities, which contemporary scholarship has somewhat devalued. This study thus reveals a forgotten sociocultural and religious history along with a journey of the CJ text. / Thesis (PhD) — Boston College, 2024. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.