Made available in DSpace on 2016-04-25T19:20:12Z (GMT). No. of bitstreams: 1 Maria Teresa Moreira Rodrigues.pdf: 1346152 bytes, checksum: 60cbe842a2be6a2e59cf7fd834721322 (MD5) Previous issue date: 2011-05-11 / The goal of this work is to examine Spiritual Exercises, a short book by Ignatius of Loyola writen 500 years ago, from today s perspective. However, it does not intend to demonstrate that this work by Loyola is still relevant nowadays. We know it is, given that it has been continuously used since it was written. Neither does this work aim at explaining the spiritual exercises themselves, for they are self-explanatory in being realized within a person. I will rather bring up some aspects that may allow one to get to know Loyola in his context, his life, and his paths. It is in this common man of his time Iñigo that a transformation happened, which can also happen to any human being (including in our present time). Supporting this transformation are the spiritual exercises, an initiation method whose goal is a type of knowledge that does not result from education or science, but rather a type of knowledge that amounts to search for illumination and intimate contact with God. In order to present the content of Spiritual Exercises, we first show its making up, the influences it received, its internal structure, and specific subparts. We show that Iñigo s socio-historical context and the different types of influence he received contributed to the writing of Spiritual Exercises. To highlight its relevance at the present time, we resort to the reading Roland Barthes made of it, which enables us to understand why it can lead to the construction of a specific language that delimits one s subjectivity, thus allowing us more autonomy due to deeper self-knowledge. The present work is justified by the contemporary people s own quests for selfknowledge and something that transcend them, helping them to get out of that massification network that consumption society nourishes / O objetivo deste trabalho é examinar os Exercícios Espirituais de Inácio de Loyola, um pequeno livro escrito há 500 anos, e trazê-lo para a atualidade. No entanto, não se trata de demonstrar que ele é atual, pois já se sabe que ele é, pois seguiu sendo usado ininterruptamente desde o momento de sua confecção. Não se trata de explicar os Exercícios Espirituais, pois eles explicam-se a si mesmos, ao se fazerem na pessoa. Trata-se de levantar aspectos que possibilitem conhecer Inácio, em seu contexto, sua vida, seus caminhos e descaminhos, porque é nesse homem comum e do seu tempo, o Iñigo, que a transformação foi se dando, como pode dar-se também em qualquer ser humano comum e do seu tempo, como o de hoje. Para favorecer essa transformação estão os Exercícios Espirituais, um método de iniciação que tem como fim um conhecimento que não é de educação e nem de ciência, mas sim um conhecimento que é busca de iluminação e de contato íntimo com Deus. Para dar a conhecer o texto dos Exercícios Espirituais, foi feito um levantamento de como se deu sua construção, influências recebidas, sua estrutura interna e divisões que o compõem. Mostramos como o contexto sócio-histórico de Iñigo e as influências recebidas contribuem para a construção dos Exercícios Espirituais. Para fortalecer essa condição de sua atualidade, valemo-nos da leitura que Roland Barthes fez deste texto, numa análise que nos permite depreender porque eles podem levar à construção de uma língua própria, que marca e demarca a subjetividade de quem o faz permitindo-lhe maior autonomia, pois maior conhecimento de si. Justifica-se esse trabalho pela própria demanda do homem contemporâneo, necessitado de encontro consigo mesmo e de algo que o transcenda, ajudando-o a sair da rede de uma massificação que a sociedade de consumo favorece

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No. of bitstreams: 2 Tese - Simone de Magalhães Vieira Barcelos - 2017.pdf: 2379413 bytes, checksum: 0d1d6e71309b33cdae85ca9d6f827c9a (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-11-30 / Este estudo insere-se na Linha de Pesquisa Fundamentos da Educação e Processos Educativos do Programa de Pós-Graduação em Educação, da Universidade Federal de Goiás. Por reconhecer que os homens são contingentes, imperfeitos e mutáveis, a Antiguidade clássica criou um movimento espiritual de busca da excelência humana, de confirmação da humanidade do homem. Essa tese se propõe a investigar a dimensão formativa da tradição da Antiguidade clássica, à luz da contribuição de obras de alguns autores e de estudiosos dessa cultura e, ao fazê-lo, pensar a relação entre a filosofia e a formação, os estudos de Pierre Hadot sobre a filosofia antiga como maneira de viver e exercício espiritual. Esses trabalhos, que abriram novos horizontes e caminhos de investigação, sem dúvida pressupõem, ampliam e aprofundam determinados conceitos e compreensão da existência humana, da filosofia, da educação e da formação como paideía. Compreender a origem, o desenvolvimento e a realização da filosofia na Antiguidade como forma de pensar, que se dedica à busca da verdade das coisas humanas e divinas, à compreensão da natureza do homem, de seu destino e finalidade, constitui a centralidade de nossos esforços. A filosofia e a formação são fenômenos distintos, mas indissociáveis no movimento de sua realização. Ao mostrar que a filosofia é maneira de viver, Pierre Hadot estuda os exercícios espirituais como um modo de realização da formação do homem, de sua transformação interior com vistas na excelência moral. Em sua esteira reconhecemos as figuras do sábio, de Sócrates e do imperador romano Marco Aurélio como fundamentais no movimento de elevação espiritual e de atenção a si mesmo. Estudamos o sentido e a importância dos exercícios espirituais na mobilização das capacidades que, inerentes à natureza da alma, fazem com que o homem, no sentido de ánthropos, em grego, e homo, em latim, possa alcançar a consciência de si e dedicar-se à confirmação de sua humanidade. Procuramos mostrar que o pensamento dos gregos e latinos da Antiguidade se constitui num longo e rigoroso trabalho intelectual, autêntico exercício espiritual, expressivo de uma intenção educativa que se revela no agir, no movimento de tornar-se humano, de fazer-se homem. / Este estudo insere-se na Linha de Pesquisa Fundamentos da Educação e Processos Educativos do Programa de Pós-Graduação em Educação, da Universidade Federal de Goiás. Por reconhecer que os homens são contingentes, imperfeitos e mutáveis, a Antiguidade clássica criou um movimento espiritual de busca da excelência humana, de confirmação da humanidade do homem. Essa tese se propõe a investigar a dimensão formativa da tradição da Antiguidade clássica, à luz da contribuição de obras de alguns autores e de estudiosos dessa cultura e, ao fazê-lo, pensar a relação entre a filosofia e a formação, os estudos de Pierre Hadot sobre a filosofia antiga como maneira de viver e exercício espiritual. Esses trabalhos, que abriram novos horizontes e caminhos de investigação, sem dúvida pressupõem, ampliam e aprofundam determinados conceitos e compreensão da existência humana, da filosofia, da educação e da formação como paideía. Compreender a origem, o desenvolvimento e a realização da filosofia na Antiguidade como forma de pensar, que se dedica à busca da verdade das coisas humanas e divinas, à compreensão da natureza do homem, de seu destino e finalidade, constitui a centralidade de nossos esforços. A filosofia e a formação são fenômenos distintos, mas indissociáveis no movimento de sua realização. Ao mostrar que a filosofia é maneira de viver, Pierre Hadot estuda os exercícios espirituais como um modo de realização da formação do homem, de sua transformação interior com vistas na excelência moral. Em sua esteira reconhecemos as figuras do sábio, de Sócrates e do imperador romano Marco Aurélio como fundamentais no movimento de elevação espiritual e de atenção a si mesmo. Estudamos o sentido e a importância dos exercícios espirituais na mobilização das capacidades que, inerentes à natureza da alma, fazem com que o homem, no sentido de ánthropos, em grego, e homo, em latim, possa alcançar a consciência de si e dedicar-se à confirmação de sua humanidade. Procuramos mostrar que o pensamento dos gregos e latinos da Antiguidade se constitui num longo e rigoroso trabalho intelectual, autêntico exercício espiritual, expressivo de uma intenção educativa que se revela no agir, no movimento de tornar-se humano, de fazer-se homem.

Title: The Question of Liberty and Obedience in the Work of Saint Ignatius of Loyola Abstract: The thesis investigates the question of liberty and obedience in the work of Saint Ignatius of Loyola and offers a basic survey of the literary heritage of the great Spanish mystic. Three of his works (Spiritual Exercises, Autobiography and Constitutions) and two letters dealing with obedience have been used as the sources and analyzed. In conclusion, the obedience and liberty in the interpretation of Saint Ignatius of Loyola are in substantial agreement and compatibility in the sense of inner freedom according to the Christian traditions. Saint Ignatius' contribution to the mystic literature was the fact that he emphasized one's own experience as the individual experience of an autonomous personality. Rather than to describe in detail his own ecstatic feeling he aspired to capture a day-to-day mysticism and his intensive pursuit of God's will. Key words: Loyola (St. Ignatius of), obedience, liberty, Spiritual Exercises, Autobiography, Constitutions, mystic literature.

In this paper I explore what Catholic feminist Ignatian spirituality can contribute to the conversation between faith and culture, conversation that is too often muddied by vague and superficial argument and by an ‘us’ vs ‘them’ attitude driven by extremes to which the majority do not belong. The secular and the religious spring from a common past, though they exist now within the nova effect of spiritualities available today in our modern Western or North Atlantic, “secular 3” world. The 500-year-old Ignatian Exercises can be a coherent voice speaking in the cacophony of the contemporary context especially when a feminist lens is used to expand them in a more comprehensive way by applying classic feminist thought on anthropology, names of God, embodiment, and the ontological centrality of relationship to human existence. This application of a feminist hermeneutic helps us explore human reality more fully – a reality that is “irreducibly plural and not merely hierarchically dualistic.” This, in turn, helps us communicate the Exercises and a truer, deeper Christianity, than contemporary conversation typically allows. I map out the basic structure and purpose of the Exercises and offer examples of a feminist retrieval of a variety of meditations and contemplations from the “weeks” of the Exercises to illustrate how this retrieval does not negate traditional interpretation of scripture but expands it for the benefit of all – Christian and non-Christian alike. The Ignatian Exercises address questions we all ask – they help one to “play the game of the truth of existence” and to reach both inward and then outward toward neighbor and world. The bridge I am attempting to build between faith and culture is made up of the Exercises as a grounded answer to the yearning in this unbelieving world that is, nevertheless, still haunted by belief. The feminist lens is the car that drives us over that bridge.

The diploma thesis is the proposal of the pilgrimage church with the addition of the second functional unit as the pilgrimage area near to the stream „Svatá voda – Kaménka“. The proposal claims to raise former pilgrimage area and natural element, and also to provide spiritual and psychological support to pilgrims/visitors. For that reason, there are provided residential programs in the area. The building program corresponds to demanding enter and capacity. Capacity of the church is up to 250 people, in the main liturgical space on the ground floor. The growth is possible on the gallery on the second and third floor. Areal also including restaurant, lecture hall and spiritual centre. That works on a spiritual stay program for singles or couples. There is also a meditation garden and parking lot aloof.

Ce mémoire aborde le travail de l'acteur dans le cinéma de John Cassavetes, particulièrement à travers sa collaboration avec l'actrice Gena Rowlands. À travers certains auteurs qui se sont penchés sur la question de l'acteur de cinéma, je tente de déceler les rapports qu'entretiennent l'actrice et le cinéaste avec la philosophie antique, les exercices spirituels et les techniques de soi. J’étudie également comment il met en scène une forme de remédiation du théâtre dans son cinéma. Pour m'aider, je parcours les œuvres de Hannah Arendt, Nicole Brenez, Ray Carney, Stanley Cavell, Michel de Certeau, Michel Foucault, Pierre Hadot et Siegfried Kracauer, dans le but de mieux cerner une approche de la théorie du cinéma qui voit le travail de l'acteur comme forme d'expression à part entière et comme source d’inspiration pour le spectateur qui peut voir en l’acteur une figure exemplaire. / This master thesis discusses the work of film actors in the cinema of John Cassavetes, especially through his collaboration with actress Gena Rowlands. Throughout the writings of authors who examined the subject, I explore the relation between the actress and the ancient philosophy, spiritual exercices and techniques of self. I also study how Cassavetes’ direction creates a theater remediation in his films. I explore the thoughts of Hannah Arendt, Nicole Bronze, Ray Carney, Stanley Cavell, Michel De Certeau, Michel Foucault, Pierre Hadot and Siegfried Kracauer as a way to understand better a film theory approach that considers the work of film actors as a form of expression of its own, and as a source of inspiration for the viewer that can see actors as exemplary figures.

In his most popular prose work, Mary Magdalens Funeral Teares (1591), English Jesuit Robert Southwell adapts the Mary Magdalene tradition by incorporating the meditative practices of St. Ignatius Loyola coupled with the Petrarchan language of poetry. Thus, he creates a prose work that ministered to Catholic souls, appealed to Protestant audiences, and initiated the literature of tears in England. Southwell readapts the traditional image of Mary Magdalene for a Catholic Early Modern audience by utilizing the techniques of Jesuit meditation, which later flourished in the weeper texts of Richard Crashaw and George Herbert. His vividly imagined scenes also employ the Petrarchan and Ovidian language of longing and absence and coincide with both traditional and mystic early church writers such as Bernard and Augustine. Through this combination, Southwell’s Marie Magdalens Funeral Teares resonated with Catholics deprived of both ministry and the presence of Christ in the Eucharist. These contributions solidify Southwell’s place as a pivotal figure in the religious and literary contexts of Early Modern England.

[pt] O discernimento é uma dimensão intrínseca à vida cristã. No contato com textos bíblicos podemos atestá-la desde os profetas passando por Jesus, Paulo e João. O discernimento nos insere numa vida de fé dinâmica, constantemente interpelada pela ação do Espírito Santo. Essas interpelações devem nos levar a atitudes concretas, onde o ser humano investe sua liberdade no projeto salvífico de Deus. Nessa dissertação propomos uma compreensão dessa realidade a partir da ótica de Inácio de Loyola, o que representa o modo como ele buscou captar e interpretar a vontade de Deus em sua vida e de como este modo proporciona mais qualidade no seguimento a Jesus Cristo. A marca da sua espiritualidade é o discernimento, o qual é baseado na sua forte experiência de Deus. Inácio enfatiza que Deus se faz ouvir e compreender nos condicionamentos humanos de cada época, nas experiências mais cotidianas; pode ser buscado e encontrado em todas as coisas. Neste panorama, ele resgata a dimensão pessoal da vida cristã, ao mesmo tempo em que proporciona uma unidade antropológica. Pois fala de um estar atento aos movimentos interiores (moções) de consolação e desolação, fazendo disso critério de discernimento. Mais, o discernimento inaciano restaura a liberdade e a responsabilidade na vida cristã, ao admitir que a busca e o encontro da vontade de Deus na vida de cada um cabe à pessoa. Esse traço do discernimento inaciano desemboca numa abertura mais confiante à ação do Espírito Santo e numa vida com mais sentido. / [en] Discernment is an intrinsic dimension of the Christian life. In contact with biblical texts, we can attest it from the prophets through Jesus, Paul and John. Discernment inserts us into a life of dynamic faith, constantly challenged by the action of the Holy Spirit. These challenges should lead us to concrete actions in which the human being invests his freedom into the salvific plan of God. In this thesis, we propose a comprehension of this reality from the perspective of Ignatius of Loyola, which represents the way how he sought to capture and interpret the will of God, and how this provides better quality in the following of Jesus Christ. The mark of Ignatius spirituality is discernment, which is based on his strong experience of God. Ignatius emphasizes that God is heard and understood from the human conditioning of each epoch, from the most everyday experiences; God can be sought and found in all things. Ignatius rescues the personal dimension of Christian life while providing an anthropological unit since he speaks about being aware of the inner movements (motions) of consolation and desolation, making of these the criterion of discernment. Further, ignatian discernment restores freedom and responsibility in the Christian life, since he admits that the search and the meeting of the will of God is up to each person. This feature of the discernment ends in an opening confident to the Holy Spirit and in a more meaningful life.

Contemporary debates in ethics are characterised by opposing views that appear to be irreconcilable. Rational debates seem to be making no headway due to the fact that the incompatibilities of the different views seem to lie within the very premises of the different arguments. These debates acquire an interminable character, because representatives of the different standpoints refuse to accept each others’ premises. MacIntyre attributes this state of affairs to the failure of the Enlightenment project. In their attempt to create a universally valid moral system the Enlightenment philosophers discredited the ethical traditions and emphasized reason as the only authority on these matters. The supposedly “universal” rational arguments are built on premises the Enlightenment thinkers inherited from the exact same ethical traditions whose authority they consciously undermined. The irony of the Enlightenment project is therefore that it caused its own failure. MacIntyre believes that the Enlightenment thinkers were mistaken in undermining the authority of all the ethical traditions. He argues that the authority of the critical traditions is legitimate. A critical tradition is a moral tradition where some form of rational enquiry is embodied in the tradition itself. MacIntyre defends the authority of the Aristotelian tradition as the critical tradition per se. In my own enquiry I defend the authority of the Stoic tradition. I attempt to point out the flaws in MacIntyre’s understanding of the Stoics and argue that in some respects the Stoic tradition is a better alternative to the Aristotelian one. After having justified the authority of the Stoic tradition I take a closer look at what their ethics entail. The Stoics have what Cottingham refers to as a “synoptic” conception of philosophy. This means that they tried to integrate all the aspects of human understanding into a single system. Therefore, if one wishes to give a comprehensive picture of their ethics it is necessary to explain their philosophical work on physics and logic as well. I do so by comparing their understanding of physics to the contemporary understanding thereof. The Stoics believed that philosophy is not an abstract theoretical discipline, but rather a way of life. Theoretical arguments play an important role in so far as it helps us to comprehend the nature of the good, but ultimately philosophy is about helping us to live a good life. In light of this understanding I argue that they conceived of ethics as the art of living. The Stoics also believed that one could practice ethics as a form of therapy for our emotions. They believed that emotions such as anger and depression are caused by misguided ways of thinking and that ultimately the good life would cultivate our spirit and enable us to become more resistant to these types of emotions. Simultaneously it will enable us to experience more rational emotions such as joy. The ultimate aim of my research project is to highlight the important contributions the Stoics can make to the crisis we are currently experiencing in ethical discourse. / Dissertation (MA (Philosophy))--University of Pretoria, 2007. / Philosophy / unrestricted

L’écriture de soi relève d’un genre littéraire difficilement définissable, mais qui est pourtant issu d’une longue tradition mettant en scène les différentes modalités d’approche du soi et de l’œuvre. La publication de carnets personnels remplis par des auteurs et des autrices d’envergure témoigne du rôle capital que joue cette pratique de l’intime au niveau de l’élaboration d’une pensée. Néanmoins, les études littéraires tendent à négliger l’importance de cette forme d’écriture dans une perspective de transformation de la psychè par l’écrit. Simone Weil, philosophe et mystique française du XXe siècle, a marqué de son empreinte le genre du carnet. Les nombreux cahiers personnels qu’elle a légués à la postérité illustrent une construction au présent d’un esprit riche et vivant qui associe la réflexion intellectuelle à l’autodiscipline. Le présent mémoire propose notamment de mettre en lumière le rôle fondamental du carnet dans le processus créatif de la philosophe. Cet angle d’analyse viendra ainsi éclairer de façon nouvelle les études portant sur l’œuvre weilienne. Ce mémoire s’ouvrira par une Introduction qui revient sur la tradition de la pratique du carnet en Occident dont s’imprègne Weil. Depuis l’Antiquité grecque, l’écriture personnelle s’articule autour des exercices de soi, dans un souci de perfectionnement spirituel. Cette approche est particulièrement visible avec la forme des hypomnêmata – des notes prises – introduite par les écoles philosophiques gréco-romaines, puis prolongées dans les pratiques monacales du christianisme primitif qui privilégient le sacrifice de soi. Une fois ce contexte bien établi, le corps du mémoire abordera plus spécifiquement le corpus des carnets weiliens. Dans un premier chapitre, une présentation de la vie et de l’œuvre de l’intellectuelle sera donnée, à la suite duquel plusieurs thématiques propres aux carnets feront l’objet d’une analyse. Il s’agira tout d’abord de s’intéresser au dressage de soi au moyen de l’écriture personnelle. Cette conscience de soi maintenue par le carnet me mènera à interroger la part du subjectif dans l’appréhension du monde chez la philosophe. Le regard sur l’extérieur me conduira ensuite à traiter de la riche intertextualité des carnets weiliens. Après m’être ainsi intéressée aux récits littéraires, je porterai enfin mon attention sur l’influence de l’expérience intérieure dans le concept de décréation développé par Weil. Le rôle particulier de l’écrit dans le processus d’inspiration sera souligné à ce stade. Cette étude propose en somme d’appréhender la pensée de la philosophe au prisme de l’écriture de soi. Elle permet également d’ouvrir la réflexion sur un enjeu plus large : le rôle de l’écriture personnelle dans la construction du sujet et de sa psychè, ainsi que les différentes approches faisant du carnet un véritable compagnon de vie de l’écrivaine. / Self-writing has come to constitute a literary genre which is difficult to define yet is part of a long tradition offering writers various means and methods of approaching their own psyche and body of work. The publication of personal notebooks written by major authors indeed demonstrates the crucial role played by this intimate practice in the elaboration of intellectual systems. Literary studies have nevertheless tended to neglect the transformational impact of this specific form of writing. Simone Weil, a French mystic and philosopher of the 20th century, has particularly enriched the genre of self-writing. The numerous notebooks she wrote show the construction of a deep and vivid mind that associates intellectual creation with strong self-discipline. The present master’s thesis will aim at highlighting the fundamental role of the notebook within the creative process of this philosopher. Such a perspective should shed new light on certain aspects of the academic literature dedicated to Weil’s works. The Introduction of this thesis offers an overview of the Western tradition of personal notebooks, which exerted a vast influence on Weil’s writings. Since Greek antiquity, writing in the first person has been an important part of self-improvement exercises, aimed at spiritual perfection. This approach is particularly visible in the hypomnêmata – taking of notes – introduced by Greek and Roman philosophical schools and developed in early Christian monastic practices focused on self-sacrifice. Once this context has been established, the main body of the thesis will focus more specifically on Weil’s notebooks. A first chapter will present her life and works, which will then allow for a focus on certain themes present in her personal writing. I will begin by focusing on self- mastery through means of writing in the first person. Next, I will analyse the importance of subjectivity in this philosopher’s worldview, before dealing with the rich intertextuality of Weil’s notebooks. Finally, I will deal with the influence of Weil’s personal experience on her own concept of décréation. The importance of writing in the inspiration process will be of particular interest in this final chapter. The main objective of this thesis is to analyse Weil’s writings through the lens of self-writing. It additionally aims at broadening analytical perspectives on the importance of personal writing in the construction of self and insisting on the role of the notebook as a life companion for the writer.