Ce travail vise à explorer la notion d’expérience religieuse dans l’oeuvre de William James (1842-1910). Si cette notion est tout à fait centrale dans les Variétés de l’expérience religieuse (1902), elle joue aussi un rôle très important dans bon nombres d’autres oeuvres, si bien qu’il est possible de dire qu’une grande partie du projet empiriste de James se joue au travers de cette question. En réalité, l’un des principaux problèmes que cet empirisme religieux doit affronter consiste à savoir si ces expériences humaines du divin permettent de faire des affirmations vraies, publiques et objectives au sujet de l’existence d’une forme de conscience supra humaine. Si dans, un premier temps, James développera son pragmatisme de manière à poser un lien entre Dieu et ces expériences religieuses en faisant l’économie d’une explication de type causale, il sera contraint, par la suite, d’élaborer une explication métaphysique de la possibilité de ces expériences, ce qui l’amènera à accepter la thèse panthéiste et panpsychiste d’une compénétration des champs de conscience. L’expérience religieuse apparaît alors, par réaction à une forme explicite d’« inquiétante étrangeté », comme une expérience métaphysique de l’intimité avec l’univers. / This work aims at exploring the concept of religious experience in the work of William James (1842-1910).This notion is not only central in The Varieties of Religious Experience, but it also plays a significant role inmany of his other works so much that it is possible to say that a large part of James’s empiricism is at stakein this issue. One of the main problems that this religious empiricism faces consists in knowing if the human experiences of the divine allow some true, public, objective assertions about the existence of aform of supra human consciousness. If, at first, James developed his pragmatism so as to make a link between God and the human experiences of the divine while avoiding metaphysical explanations of acausal type, later on, he felt the necessity to work out a metaphysical explanation, which lead him to accept the pantheist and panpsychist thesis of a possible interpenetration of the fields of individual consciousness. As a reaction to an explicit form of experience of the “uncaniness or the ordinary”, religious experience thus appears, as a metaphysical experience of intimacy with the universe.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-04T12:42:50Z No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 947447 bytes, checksum: b231d996965f2ee2a2559ae8a430c560 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-07T03:19:31Z (GMT) No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 947447 bytes, checksum: b231d996965f2ee2a2559ae8a430c560 (MD5) / Made available in DSpace on 2015-12-07T03:19:31Z (GMT). No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 947447 bytes, checksum: b231d996965f2ee2a2559ae8a430c560 (MD5) Previous issue date: 2015-02-26 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta tese apresenta uma pesquisa das relações conceituais entre a psicologia analítica, como formulada originalmente por Jung, e o modelo neurocognitivo do Self proposto por McNamara, com foco nas bases funcionais da experiência religiosa. A partir da psicologia analítica, os principais conceitos analisados envolvem a teoria dos complexos, desde a sua origem nos testes de associação de palavras até a sua formulação mais acabada nos últimos textos de Jung, bem como o papel do símbolo e dos arquétipos e o modo como a libido possibilita os conteúdos psíquicos religiosos. A partir da teoria de McNamara, são investigados os desdobramentos da questão do Self dividido, com uma revisão das suas origens teóricas e uma exposição da relação que o autor constrói entre essa questão e os conhecimentos recentes em genética e evolução, bem como os conceitos de Self executivo e Selves possíveis. Dedica-se especial consideração à maneira como os dois autores interpretam a capacidade transformadora das práticas religiosas para a consciência do indivíduo. Propõem-se, ao final, pontos de convergência entre as duas teorias. / This thesis presents a research of conceptual relations between analytical psychology, as originally formulated by Jung, and the neurocognitive model of Self proposed by McNamara, with focus on the functional basis of religious experience. From analytical psychology, the main concepts analysed involve the theory of complexes, which is traced from its beginnings in word association tests to the well-formed presentation in the last texts of Jung, as well as the role of symbols and archetypes, and the manner through which libido enables religious psychic contents. From the theory of McNamara, it is examined the unfolding of the problem of the divided Self, presenting a review of its theoretical roots and an exposition of the relations that McNamara draws between this problem and recent developments in genetics and evolution, as well as the concepts of executive Self and possible Selves. Particular consideration is devoted to the way both thinkers explain the transformative capacity of religious practices to one’s conscience. At the end, points of converging between both theories are proposed.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-26T10:30:59Z No. of bitstreams: 1 valdevinodealbuquerquejunior.pdf: 787158 bytes, checksum: edb316f02169eb9febc3d9f1549aa621 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-27T10:51:55Z (GMT) No. of bitstreams: 1 valdevinodealbuquerquejunior.pdf: 787158 bytes, checksum: edb316f02169eb9febc3d9f1549aa621 (MD5) / Made available in DSpace on 2016-01-27T10:51:55Z (GMT). No. of bitstreams: 1 valdevinodealbuquerquejunior.pdf: 787158 bytes, checksum: edb316f02169eb9febc3d9f1549aa621 (MD5) Previous issue date: 2014-02-28 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O culto pentecostal constitui-se num espaço sagrado de festa. Ali, a alegria de sentirse cheio do Espírito Santo reescreve, na experiência do crente, o mito de pentecostes. Mas, ao mesmo tempo, essa alegria reatualiza esse mito. E são várias as formas de se trazer esta narrativa mítica à tona, tornando-a tangível à percepção e à emoção; e, neste sentido, a cultura desempenha um papel fundamental: ela é o elo a promover o encontro entre as verdades da crença e as experiências religiosas. Segundo Michel Meslin, a religião só alcança o homem através das mediações culturais de seu tempo. Entre essas também variadas “mediações culturais” está a música, com seus gêneros, ritmos e uma força simbólica capaz de funcionar como chave, abrindo as portas da emoção. Este sentimento religioso de alegria tem suas bases no sagrado, e, assim, até a música que coadjuva o canto alegre do crente se sacraliza; e, ao musicalizar o sagrado, potencializa ainda mais o sentimento de pertença à comunidade religiosa do indivíduo, que também vê alimentada sua esperança de fé. Este trabalho se envereda na trilha da experiência religiosa, em seus percalços sinuosos. Entendendo que o corinho de fogo, como expressão musical de fé e também de cultura, realiza o papel de lubrificar as engrenagens das manifestações performáticas de algumas denominações pentecostais, influenciando a dinâmica de alguns desses cultos, refletimos sobre as inter-relações entre esses corinhos e a expressão gestual no culto pentecostal. / Pentecostal worship constitutes a sacred space of party. There, the joy of feeling full of the Holy Ghost rewrites, within the experience of the believer, the myth of Pentecost. But at the same time, this joy renews this myth. And there are several ways to bring this mythic narrative up, making it tangible to perception and emotion; and, this way, culture plays a key role: it is the link to promote contact between the truths of belief and religious experiences. According to Michel Meslin, the religion only reaches men through cultural mediations of his time. Among these also varied "cultural mediations" it is the music, with its genres, rhythms and a token force capable of functioning as a key, opening the doors of emotion. This religious feeling of joy has its foundations in the sacred world of religion, and even the music that assists the joyful song of the believer is sanctified, and, becoming the music sacred, further enhances the individual feeling of belonging to the religious community, whose hope of faith is fed. This paper embarks on the religious experience trail and in its meandering mishaps. Understanding that "corinhos de fogo" as a musical expression of faith and also culture performs the role of lubricating the gears of the performing demonstrations of some Pentecostal denominations, influencing the dynamics of some of these services, we reflect on the interrelationships between these choruses and gestural expression in Pentecostal worship.

[pt] A tese aborda criticamente questões conceituais e metodológicas ligadas ao estudo das bases neurais da religiosidade. No intuito de melhor inserir a neuropsicologia da religião em um contexto de estudos interdisciplinares, investigamos, num primeiro momento, as características metodológicas desse tipo de pesquisa, tecendo análises críticas acerca das suas virtudes e limitações. Posteriormente, apresentamos uma hipótese de classificação e uma revisão crítica da produção mais recente no campo. Num terceiro momento, desenvolvemos uma hipótese sobre a importância da prática ritual na evolução de capacidades cognitivas distintivamente humanas. Finalmente, apresentamos o delineamento de um experimento piloto em neurocognição religiosa cuja hipótese de pesquisa articula alguns dos resultados previamente desenvolvidos. / [en] This dissertation critically addresses conceptual and methodological issues related to the study of the neural bases of religiosity. The aim is to promote the neuropsychology of religion in a context of interdisciplinary studies. For this, we first investigate the methodological aspects of this kind of research, presenting critical analyzes about its virtues and limitations. Subsequently, we propose a hypothesis of classification and develop a critical review of the most recent results in the field. In a third study, we develop a hypothesis about the importance of ritual practice in the evolution of distinctively human cognitive abilities. Finally, we design a pilot experiment in religious neurocognition whose research hypothesis articulates some of the previously results.

This essay sheds light on a specific religious reformist within the Islamic tradition. This contemporary reformist is none other than Abd al-Karim Soroush, whose theory on fundamental building blocks within the Islamic tradition, such as revelation and prophethood, has sparked the interests of philosophers, theologians, and scholars of religion in general, and Islamic religious tradition in particular. By conducting a content-based analysis of his own work The Expansion of Prophetic Experience: Essays on Historicity, Contingency and Plurality in Religion the essay aims to a) examine his views on revelation and prophethood, b) explore his theory in relation to Islamic jurisprudence and ethics, and c) investigate any legal and ethical problematizations that his theory poses within the Islamic tradition. In an effort to revive the essence of Islam and reform the approach to the Quran and Islamic tradition, Soroush breaks down prophethood into two components: prophetic mission and prophetic experience. According to Soroush, both the prophetic mission and experience are tied to the era in which Muhammad (peace be upon him) operated. Such a contextual approach entails viewing and interpreting the Quran as a canonized book that reflects Muhammad's intuitive experiences and their continuous interaction with the cultural, social, and economic conditions prevalent during his time. By categorizing different aspects of the Quran into essentialism and accidentialism, Soroush argues that traditional legal and ethical derivations belong to the accidental category, which implies that they should not be viewed as static but rather dynamic and subject to reinterpretation in light of the contemporary context. To consider the traditional interpretation of Islamic jurisprudence and ethics as a secondary aspect in relation to the primary aspect of Islam, namely its essence, and to strip jurisprudence of its centrality and authority has both advantages and disadvantages within the Islamic tradition. The advantage may lie in a more rational and accepting approach towards religious pluralism and women's rights. The disadvantage can manifest in challenges related to Muslim identity formation and the arbitrary definition of essential Islam that his theory may entail.

As TPM warrants greater attention in the field of practical theology, this thesis is about the further development of TPM, within Pastoral Theology as well as in its practices. This research explored if more healing possibilities may emerge when TPM is epistemologically positioned in social constructionism and has drawn attention to healing possibilities that narrative practices may open up for TPM. To achieve this, a process of social construction was followed where the narratives of participants' experiences of the practices of TPM were reflected upon. The participants related how and why the practices of TPM influenced the way they narrated their lives. According to their tales the main influencing factor was an authentic encounter with God, where they experienced that He had experientially entered into a conversation with them about the way they constructed their realities. By giving His perspective on their beliefs about memories from their past, He helped them to start processes of reconstructing new preferred life stories. The importance of the role of a faith community as well as that of significant others also became evident. An important contribution of this research is the emphasis that was put on the ‘not-knowing’ position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is described, in the TPM guidelines, is similar to what is understood by that term in social constructionist therapy approaches. Throughout the research report I indicated the important role of this position in the helpfulness of TPM. It became clear through the narratives that when the facilitator's knowing entered the Theophostic process, the process was impeded. Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated how this position of the facilitator related to the participants' experiences of the facilitator not being judgemental and being respected for who (s)he is. In judging the authenticity of changes experienced by the recipients of TPM, I proposed a process of participatory ethics. / Practical Theology / Thesis (D.Th. (Pastoral Therapy)

Why is it that we humans have a tendency to construct transcendental entities? That is one of the big questions the scientific discipline Cognitive Science of Religion is trying to answer. In order to gain validation for the concepts used by this discipline neural correlates are needed. The aim of the present work is to investigate the concepts Hypersensitive Agency Detection Device ((H)ADD) and Theory of Mind (ToM) both in psychological, cognitive and neural aspects to see if those concepts are enough to explain the human tendencies to construct transcendental entities. This work is developed as philosophical a literature study and uses literature from the scientific disciplines of cognitive neuroscience, cognitive science of religion, cognitive science, neurotheology, psychology of religion and philosophy of religion. This means that the present work is interdisciplinary and stands on a bridge between the theoretical and empirical sciences. A word of caution: Regardless the findings this work presents, the explanatory value is limited as it is a theoretical study in an empirical scientific field. It is when the findings in this work are tested empirically that the findings sustainability are decided.              What this work shows is that neural correlates for ToM already exist in the form of the Mirror Neuron-Theory (MNT), but it is problematic because it can not show how higher orders of representations are possible. No scientific data about neural correlates to (H)ADD has been found for this study, but here the amygdala may play a prominent role. Furthermore this work shows that (H)ADD and ToM is not enough to explain why humans have a tendency to construct transcendental entities. We are in need of peripheral cognitive mechanisms such as intuitive knowledge modules, ontological categories, teleological thinking, our drive to seek causal connections and our ability for pattern recognition.

Ce mémoire se propose d’étudier la manière nouvelle dont se présente la croyance religieuse à l’âge séculier dans la philosophie de la religion du philosophe Charles Taylor. Plus précisément, nous cherchons à démontrer que la croyance et l’incroyance possèdent les mêmes fondements phénoménologiques, qui sont à trouver du côté des questions identitaires. Afin d’y arriver, nous commençons par analyser sa redéfinition de la sécularité afin de comprendre pourquoi l’âge séculier n’est pas en soi un âge irréligieux. Nous montrerons en quoi, selon Taylor, les Occidentaux partagent un même « arrière-plan » moral et spirituel – le « cadre immanent », que nous appréhendons comme le contexte au sein duquel émergent les positions croyantes et athées. Nous présentons ensuite une brève analyse des éléments historiques et phénoménologiques du cadre immanent ainsi que de sa fonction « transcendantale », ce qui nous permet d’expliquer la raison pour laquelle Taylor soutient que la croyance et l’incroyance relèvent avant tout de l’identité morale et des considérations éthiques qui soutiennent notre vision du monde. Ici nous suivons Taylor en affirmant que ce sont toutes deux des expériences vécues qui a priori s’équivalent sur le plan rationnel. Enfin, au cœur de notre réflexion se trouve la mise en valeur d’un concept très important que Taylor développe à partir des travaux de William James, à savoir l’« espace ouvert jamesien ». Cette ouverture, rendue possible par la sécularité elle-même, vise à rendre compte d’un état de lucidité par lequel nous pouvons ressentir la force des deux options. / This paper aims to describe how Charles Taylor articulates his philosophy of religion in his major work, A Secular Age. We argue that belief and unbelief share the same phenomenological fundamentals, which can be found in the constituents of identity. In order to do that, we shall first analyse his redefinition of secularity in order to see how the secular age is not irreligious in itself. What will emerge of this preliminary investigation is the Taylorian idea that all Westerners share the same spiritual and moral “background”, the “immanent frame”, which must be understood as the context in which we form our beliefs. Then we develop an analysis of the historical elements of the immanent frame and of its “transcendental” function, which makes it possible to explain why Taylor conceives belief and unbelief as questions of moral identity. We follow Taylor in arguing that they are both lived experiences of equal rational value. At the heart of our paper, there is an important concept that Taylor has developed from William James’s work, which is the “Jamesian open space”. This openness illustrates a state of lucidity that is characterised by the ability to feel the force of both options, belief and unbelief.

The diploma work reflects the different attitudes to evaluation of extraordinary religions experiences. The objective is to compare different ways of comprehension and evaluation of extraordinary religious experiences and thereby provide suggestions for further consideration of these experiences with a view to pathology and normality. In the theoretical part firstly the general term of the religious experience is determined further the definition of the extraordinary religious experiences follows. Using the example of three types of different religious experiences the psychological, psychiatric and religious attitudes are compared. Further two general attitudes to the extraordinary religious experiences are compared form the point of view of pathology and normality. The conclusion of the theoretical part offers suggestions for consideration of extraordinary religious experiences. The practical part, based on the qualitative research, surveys the experiences of five persons that went through an extraordinary religious experience which is considered by them as religious or spiritual. The research was carried out by means of the semistructured interview and loosely adjusted graphical projective technique called the "Axis of Life". By analyzing the performed interviews answers to questions how the...

Submitted by SBI Biblioteca Digital (sbi.bibliotecadigital@puc-campinas.edu.br) on 2017-06-30T12:54:07Z No. of bitstreams: 1 CARLOS EDUARDO CAVALCANTI ALVES.pdf: 1101029 bytes, checksum: 2ace50373a6d6a68e9c60e246e14fa92 (MD5) / Made available in DSpace on 2017-06-30T12:54:08Z (GMT). No. of bitstreams: 1 CARLOS EDUARDO CAVALCANTI ALVES.pdf: 1101029 bytes, checksum: 2ace50373a6d6a68e9c60e246e14fa92 (MD5) Previous issue date: 2016-12-16 / The present dissertation aims to analyze the relationship between faith and existence in the opus Fear and Trembling, by the danish thinker S?ren Aabye Kierkegaard, present in the Problemata section. Written under the pseudonym Johannes de Silentio, it is a compliment to the faith of the biblical patriarch Abraham, especially that presented in the Scripture account of the proof to which God submitted him: the request that he sacrifice his son Isaac. In order to do so, the contextualization of the author's thinking in Fear and Trembling was first carried out. The identification of relevant events in his biography and the summary of his literary work showed that Kierkegaard called himself a religious author, whose reflection was aimed at understanding existence and the christian being. The Lutheran state church and the Lutheran pietist movement formed the cultural-religious milieu in which the Danish author was formed, both influencing his thinking and composing the background of his reflections in the opus under investigation. Theology, philosophy, ecclesiastical practice, and Christianity of his time were criticized by him. In Fear and Trembling, these were elaborated by arguments referring to the theological-philosophical conceptions of Lutheranism-Pietism, Kant, the liberal theology and Romanticism of Schleiermacher, Hamann and, especially, Hegel. The Problemata, central to Kierkegaard's opus and arguments, is composed of three chapters, which present the ethical problems derived from Abraham's willingness to sacrifice Isaac, titled: "Is there a teleological suspension of the ethical?, "Is there an absolute duty to God?" and "Has it been ethically defensible on the part of Abraham to have kept silent about his purpose before Sarah, Elieser, and Isaac??. The interpretation of the text allowed the conclusion that, in Fear and Trembling, reason is unable to explain Abraham, for ethics can not justify his attitude. Faith is the category through which the patriarch can be understood, paradoxically related to existence and occurs as a passion, in function of the absurd; part from the resignation before the infinite, in a double movement which returns to the finite to receive Isaac back. The Problemata also presents other categories, associated with the faith of Abraham, among which were identified and analyzed ethics, anxiety, trial, repetition, individuality and subjectivity. The presence of these categories in the patriarch's existence demonstrated a faith that occurs as interiority and is not limited to ethics. In order to obtain a greater breadth in the analysis of faith and the other categories, these were correlated with two other literary productions of Kierkegaard, in which they are present in different conceptual levels, namely, The repetition and The concept of anxiety. As a result, Abraham's faith proved to be a suprarational instance of thought and religious experience, from the phenomenological perspective, of openness to transcendence and belief in divine providence, seeking to overcome the limitations of existence. In addition, the faith presented in Fear and Trembling suggests unfolding of individual religious manifestation today, a "non-religious faith" unrelated to religious dogmas and institutional ecclesiastical authority, lived in the interior as an existential relationship with God. / A presente disserta??o tem por objetivo analisar a rela??o f? e exist?ncia na obra Temor e tremor, do pensador dinamarqu?s S?ren Aabye Kierkegaard, presente na se??o Problemata. Escrita sob o pseud?nimo Johannes de Silentio, ? um elogio ? f? do patriarca b?blico Abra?o, especialmente a apresentada na narra??o das Escrituras sobre a prova ? qual Deus submeteu-o: o pedido de que sacrificasse o filho Isaac. Para tanto, foi realizada primeiramente a contextualiza??o do pensamento do autor em Temor e tremor. A identifica??o de acontecimentos relevantes em sua biografia e do resumo de sua obra liter?ria evidenciou que Kierkegaard denominou-se um autor religioso, cuja reflex?o visava ? compreens?o da exist?ncia e do ser crist?o. A Igreja Luterana estatal e o movimento pietista luterano formaram o ambiente cultural-religioso em que o autor dinamarqu?s fora criado, os quais tanto influenciaram seu pensamento, quanto compuseram o pano de fundo de suas reflex?es na obra pesquisada. A teologia, a filosofia, a pr?tica eclesi?stica e o cristianismo de sua ?poca foram alvo de suas cr?ticas. Em Temor e tremor, estas foram elaboradas por argumentos referidos ?s concep??es teol?gico-filos?ficas do luteranismopietismo, de Kant, da teologia liberal e do romantismo de Schleiermacher, Hamann e, especialmente, de Hegel. A Problemata, parte central da obra e da argumenta??o de Kierkegaard, ? composta por tr?s cap?tulos, que apresentam os problemas ?ticos derivados da disposi??o de Abra?o em sacrificar Isaac, intitulados: ?Haver? uma suspens?o teleol?gica do ?tico??, ?Haver? um dever absoluto para com Deus?? e ?Ter? sido eticamente defens?vel da parte de Abra?o ter mantido sil?ncio sobre o seu prop?sito perante Sara, Elieser e Isaac??. A interpreta??o do texto permitiu a conclus?o de que, em Temor e tremor, a raz?o ? incapaz de explicar Abra?o, pois a ?tica n?o pode justificar sua atitude. A f? ? a categoria pela qual se pode compreender o patriarca, paradoxalmente relacionada ? exist?ncia e que ocorre como paix?o, em fun??o do absurdo; parte da resigna??o diante do infinito em um duplo movimento, que volta ao finito para receber Isaac de volta. A Problemata apresenta tamb?m outras categorias, associadas ? f? de Abra?o, dentre as quais foram identificadas e analisadas ?tica, ang?stia, prova??o, repeti??o, individualidade e subjetividade. A presen?a dessas categorias na exist?ncia do patriarca demonstrou uma f? que ocorre como interioridade e n?o est? limitada ? ?tica. Para a obten??o de uma maior amplitude na an?lise da f? e das demais categorias, estas foram correlacionadas com outras duas produ??es liter?rias de Kierkegaard, nas quais est?o presentes em diferentes n?veis conceituais, a saber, A repeti??o e O conceito de ang?stia. Em decorr?ncia, a f? de Abra?o mostrou-se como inst?ncia suprarracional do pensamento e experi?ncia religiosa, sob a perspectiva fenomenol?gica, de abertura ? transcend?ncia e cren?a na provid?ncia divina, em busca da supera??o das limita??es da exist?ncia. Ademais, a f? apresentada em Temor e tremor sugere desdobramentos quanto ? manifesta??o religiosa individual na atualidade, uma ?f? n?o religiosa? desvinculada dos dogmas religiosos e da autoridade eclesi?stica institucional, e vivida na interioridade como rela??o existencial com Deus.