Made available in DSpace on 2016-04-28T14:16:29Z (GMT). No. of bitstreams: 1 Ivy.pdf: 855811 bytes, checksum: 6f07144d1f7bf9389a83793b74d4ea3e (MD5) Previous issue date: 2005-05-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The concept of soul, implied in The Treatise about the Immortality of the Soul written by Rabi Mosseh Rephael d Aguilar, is a by-product of the specific social and historical conditions that surrounded the Jewish community in Holland, by the time of the Renaissance in the 1600. It is also the result of the arguments among the natural philosophers of the time about the old and the modern . By combining natural philosophy and religion, added to the magic character provided by the Cabala and hermetic writings, the efforts of the renaissance magician can be seen clearly, as his attempts to blend different views, and finding the unity underlying the differences. The net of relations among Aristotelian, Platonic and neo-Platonic schools, as well as the magic that perpetuated the Renaissance through the hermetic writings, sets the tone to the Treatise, and explains much of the rationale used by Rabi Mosseh Rephael d Aguilar in proving the immortality of the soul / A concepção de alma implícita no Tratado sobre a Imortalidade da Alma, de autoria do Rabino Mosseh Rephael d Aguilar, é resultado de condições específicas do entorno histórico-social da comunidade judaica na Holanda renascentista, nos Seiscentos. Também é fruto do debate sobre o antigo e moderno entre os filósofos naturais do período. A combinação da filosofia natural com a religião natural, adicionada ao caráter mágico advindo dos textos herméticos e da Cabala, evidenciam o esforço do mago renascentista em conciliar distinções, acolhendo a unidade subjacente às diferenças. As redes de relações entre aristotelismo, platonismo e neoplatonismo, bem como a magia que impregnou a Renascença através dos textos herméticos, dá o tom ao Tratado e explica muitos dos argumentos usados pelo Rabino Mosseh Rephael d Aguilar para provar a imortalidade da alma

O objetivo deste trabalho é abordar a produção intelectual de um médico judeu português, Manoel Bocarro Francês/Jacob Rosales. Personagem pouco estudado, não se inclui entre as figuras centrais no pensamento judaico, nem na medicina e nem na ciência de seu tempo. Mas é um personagem que uniu em sua vida intelectual uma adesão ao judaísmo ao lado de vasta produção e atuação no movimento sebastianista, sendo o único caso conhecido de um judeu que professava sua crença na volta do Encoberto Conviveu e partilhou sua atividade intelectual com grandes figuras de seu tempo, como Galileu Galilei, o famoso médico Zacuto Lusitano e o rabino Menashe ben Israel. Seus escritos eram conhecidos pelo padre Antônio Vieira e a influência dos mesmos no sebastianismo se fizeram sentir em Portugal até o século XIX. Trazer um retrato vivo deste personagem, de suas ideias, contradições e discutir seu lugar na vida intelectual, quer do mundo judaico de sua época quer na história da medicina e do pensamento científico do século XVII, é o objetivo deste trabalho. / This study aims to discuss a Jewish-Portuguese physician, Manoel Bocarro Frances / Jacob Rosales. A figure who has not been much studied, he is not included among the central characters of the Jewish thinking and neither of the medicine or the science of his time. However, he is a figure that gathered in his intellectual life an adherence to the Judaism and a large production and participation in the Sebastian Moviment, being the only known Jewish man who professed his belief in the return of \"The Hidden One\". He shared his intelectual activity with great figures of his time, like Galileu Galilei, the famous physician Zacuto Lusitano and the rabbi Menashe Ben Israel. His writings were known by priest Antonio Vieira, and their influence was felt in Portugal until the XIX century. Bringing a live portrait of this figure, his ideias, his contradicitons, and discussing his role in the intellectual life, being that in the Jewish world of his time, or in the history of the XVII century medicine and scientific thinking, is the goal of this research.

Esta tese tem a preocupação de examinar as diferenças e similaridades entre as Novelas amorosas y ejemplares (1637) e sua segunda parte, Desengaños amorosos (1647). Também busca elucidar a conexão entre os inflamados discursos que denunciam os constructos culturais que sustentam a superioridade do homem e a inferioridade da mulher e o trágico fim das personagens femininas de Desengaños amorosos. Ainda, analisar como se organiza e apresenta a defesa da mulher, traço marcante das coletâneas, que foi discutida pela crítica do século XX a partir das diretrizes do feminismo. Apoiando-se nos tratados de arte poética vigentes no século XVII, nos tratados de conduta, nas doutrinas filosóficas, políticas e religiosas que norteavam as práticas sociais e as artes do período, esta pesquisa mostra os aspectos que distinguem e, concomitantemente, unem as duas coletâneas. Com este suporte, distingue a função dos discursos de moldura e dos contos, assinalando sua coerência. Além disso, demonstra que a defesa da mulher se expressa por meio do elogio à virtude e o vitupério dos vícios, de acordo com os padrões éticos e religiosos da Contra Reforma, mas também em consonância com as reivindicações das mulheres da Espanha seiscentista. Mediante a análise da moldura e de dois contos de cada coletânea, a tese faz notar a complexa organização estrutural da obra ao indicar como o significado de cada conto se enriquece quando perfilado aos demais de sua coletânea e, sucessivamente, quando se somam Novelas e Desengaños. Tal disposição revela que a obra de Zayas segue um projeto de unidade. Seu cuidadoso planejamento e diligente execução tornam patente que a escritora compete com a invenção de seus contemporâneos, com vistas a granjear a autorização da escrita feminina e o consecutivo ingresso da mulher no círculo dos autores profissionais. Confirmando as freqüentes denúncias de Zayas sobre a depreciação da mulher nas belas letras da primeira metade do século XVII, a tese propõe que a contista faz de sua obra uma réplica ao difundido modelo das pícaras, celestinas e cortesãs. Conseqüentemente, ao representar mulheres que são exemplo de virtude e homens que são motivo de desengano, por causa de seus vícios, a engenhosa autora inverte os paradigmas e incita o leitor a rejeitar a generalizada difamação da mulher, apresentando-lhe persuasivas razões para respeitá-la e dignificá-la. / This paper focuses on the examination of the differences and similarities existing in Novelas amorosas y ejemplares (1637) and its second part, Desengaños amorosos (1647). It also tries to illuminate the connection between the heated arguments that denounce the cultural conventions supporting mans superiority, womans inferiority, and the tragic end of the female characters in Desengaños amorosos. Moreover, it analyzes how the defense of the woman is organized and presented, such defense is a remarkable trait of the collections of writings that had been discussed by the 20th. Century critics, bearing in mind the feminist conductress. Supported on the treatises about ars poetica present in the 17th. Century, on the treatises about behavior, on the philosophical, political and religious doctrines that guided the social practices and the arts of such period, this research shows the aspects that distinguish and, at the same time, join both collections. With this support, it highlights the function of the frame speeches and tales, emphasizing its coherence. Besides, it shows that the defense of the woman is expressed by means of praise to virtue and invective against vices, according to the ethical and religious patterns of the Counter-Reformation, but also relating to the 17th. Century Spanish womens demands. By means of the analysis of the frame and of two short novels of each collection, this paper brings to mind the complex structural organization of the work, while showing how the meaning of each short tale is enriched when it is placed alongside the other stories of its collection and successively, when Novelas and Desengaños are added to. Such organization reveals that the works by Zayas follow a project of unit. Her careful planning and attentive execution makes it clear that the writer competes against the invention of her contemporaries, aiming to receive the authorization of the womens writing and the consequent admission of the woman in the circle of professional authors. Confirming Zayas frequent accusation against womens detraction in the belles-lettres of the 17th. Century first half, the thesis proposes that the short-story writer makes up her own work as a response to the widespread model of female picaroons, celestinas (panderesses) and courtesans. As a consequence, when representing women who are examples of virtue and men who are a reason for disillusion because of their faults, the ingenious writer inverts the paradigms and encourages the reader to reject the generalized slander against women, presenting persuasive reasons for respecting and dignifying them.

My thesis argues for the significance of individual spiritual counselling within post-Reformation English Protestantism. In particular, it demonstrates the prevalence of pastoral letter-writing and explores the purpose and dynamics of these networks. This research represents the first large-scale, comparative examination of a frequently neglected topic. It draws on many little-known letter collections and a number of unexplored manuscripts, alongside some more familiar epistolary sources. Chapter one situates my research in relation to existing literature on individual spiritual counselling and confession. As a counterpoint to the scholarly claim that contemporary accounts of the post-Reformation ministry emphasise the centrality of preaching at the expense of almost all other pastoral functions, I demonstrate the importance which many divines attributed to directing individual consciences, as well as highlighting contemporary thought on the role of the laity as providers of religious counselling. Chapter two uses Nehemiah Wallington's manuscript volume of exemplary spiritual correspondence to demonstrate the importance of epistolary counselling in the ministries of several early modern clergymen. The second section of the chapter argues that Wallington's own engagement with epistolary counselling ultimately served to uphold ministerial authority. Chapter three investigates the spiritual letter-writing relationships of early seventeenth-century Protestant ministers and their gentry patrons and demonstrates the significant potential which existed for clergymen to exercise religious agency and influence with pious elites. Chapter four explores the authoritative and spiritually intimate correspondences in which Richard Baxter engaged with laypeople from across the social spectrum during the 1650s. Current knowledge of his counselling of the Derbyshire gentlewoman, Katherine Gell, is extended through an original reflection on the significance of networks of pastoral direction in early modern English Protestantism. Chapter five explores the nature of religious advice-giving amongst the laity and uncovers its pious motivations. This characteristically 'godly' activity is both compared and contrasted with contemporary clerical counselling.

This thesis deals with the Italian books preserved in the Eggenberg Library in the Český Krumlov Castle, particulary with the Italian book collection of the princess Maria Ernestina of Eggenberg, born Schwarzenberg, which is seen as the "mirror" of intellectual interests and lifestyle of the noblewoman of the baroque period and as an image of reception of Italian literature in the 17th century Czech lands from the side of literate and cosmopolitan aristocracy.

The presented diploma thesis focuses on analyzing Spanish correspondence written by Jan Adolf of Schwarzenberg (1615-1683) between 1647 and 1683. The correspondence has yet to be thoroughly explored and is deposited in the State Regional Archive in Třeboň, the department of Český Krumlov - Rodinný archiv Schwarzenberků. Through a content analysis, the author tries to explore the relationship between Jan Adolf of Schwarzenberg and people of a different social status with whom the count had established a written communication; i.e. the author makes an effort to reconstruct the communication network of the baroque nobleman and examine the content of the letters. The author also suggests the typology of Spanish Schwarzenberg participants of the communication, who were divided into Habsburg family members, emperor's emissaries in Madrid, courtiers of Madrid, Spanish emissaries in Vienna, individuals working in the Spanish Netherlands, clerics and agents.

The purpose of this study was to examine how a few travellers described animal agency in travelogues from the 17th century, printed in Swedish language. Because the aim of this paper was to study animal agency, the posthumanist perspective was chosen to analyse how the travellers both objectified animals and described certain animals to be able to express free agency. Furthermore, the study also examines how the travellers interpreted the animal’s free agency. First, the results show that animals were objectified in situations where animals functioned as economic resources, which also has been shown in previous research. Animals were objectified as tools, food, means of transportation and commodities. Second, the study shows that larger predators, the chameleon, the elephant and larger apes, were described to be able to express free agency. The larger predators exercised agency outside human living quarters and was interpreted negatively because of the danger they posed. This has also been shown in previous research. Third, and most important, the results indicate that humans didn’t view all animals the same. The travellers seem to have thought that certain animal individuals in certain situations could express free agency. For example, specific crocodiles were described to be able to choose whether to attack humans or not. They could also play with each other, which indicates that the author thought that the specific crocodile had emotions. Moreover, the elephant was described to be able to make its own decisions and only lacked the human ability to speak. In addition, the larger apes were deemed to be able to comprehend abstract concepts and act on conscious intention, like the elephant. Also, although the apes didn’t speak, they were believed to be able to. This shows that the travellers thought that specific animals could express free agency in given situations and had many so-called human abilities.

Cette thèse a pour objectif de montrer le lien de cause à effet, entre l’arrivée de la forme du théâtre dans le théâtre des pièces pré-classiques de 1630 à 1650 et la construction de l’identité du comédien à partir des pièces de Rotrou, le Véritable Saint Genest, Desmarets,Les Visionnaires, Gougenot La Comédie des comédiens, Scudéry La comédie des comédiens,et Corneille, l’Illusion Comique, dont certaines empruntent le personnage-comédien ouvertement, ou le sous-entendent. Afin d’expliquer l’arrivée dans l’Histoire du comédien professionnel, l’étude s’organise selon un panorama historique de l’identité du comédien depuis l’Antiquité jusqu’au Moyen-âge, au moment de la disparition du mystère et de la fermeture de la Confrérie de la Passion et de la Résurrection de Notre Seigneur Jésus-Christ,prouvant ainsi l’avancée du comédien. Puis, la redéfinition des genres dans lesquels s’inscrira la forme du théâtre dans le théâtre permettra de constater le passage de l’identité religieuse à l’identité professionnelle du comédien avec la réhabilitation du genre de la comédie longtemps éclipsé dans l’Histoire. Le relevé des figures de comédiens de milieux sociaux différents, artisans, marchands, nobles, comédiens de foire, comédiens italiens, permettra de déterminer le profil du comédien français, son identité professionnelle et sociale. Le jeu dramatique du comédien par la liberté de création et l’imaginaire des auteurs dramatiques connaît une évolution. Se pose alors la question de l’identité psychologique du comédien,dans son rapport à la mimésis, à l’identification ou non de son personnage dans le jeu, en référence à l’éthique qui se redéfinit. / This thesis has for objective to show the link of cause with effect, between the arrival of theform the play within the play of the pre-classic period from 1630 till 1650 with theconstruction of the identity of comedian from the piece of Rotrou Le Véritable Saint Genest,Desmarets The Visionaries, Gougenot The comedy of the comedians, Scudéy The comedy ofthe comedians, and Corneille The comic illusion, the character-comedian of which someborrow openly, or imply him. To explain the arrival in the History of the professionalcomedian, the study gets organized according to a historic panorama of the identity of thecomedian since Antiquity to the Middle Ages, at the time of the disappearance of the mysteryand the closure of the Brotherhood of the Passion and the Resurrection of our Lord Jésus-Christ, proving the advance of the comedian. Then, the redefining of the genre in which willjoin the form of the play within the play will allow to notice the passage of the religiousidentity in the professional identity of the comedian with the rehabilitation of the genre of thecomedy for a long time ecclipsé in the History. The statement of comedians’figures ofdifferent social backgrounds, craftsmen, traders, noble persons, comedians of fair, Italiancomedians, will allow to determine the profile of the french comedian, its professional andsocial identity. The dramatic play of the comedian by the freedom of creation and theimagination of the playwrights knows an evolution. The question of the psychological identityof the comedian, its relationship in the mimesis, the identification or not of his character in theplay, in reference to the ethics redefines.

Bibliography: leaves 466-497.

Bibliography: leaves 206-220.