Texte remanié de : Dissertation : ? : Universität Tübingen : 2006. / Bibliogr. p. [599]-621. Index.

Göta Kanal är för många människor en turistattraktion och en vattenled för semesterfirare. Färre vet att den byggdes som handelsled och för att säkerställa den svenska importen under krigstider. Göta kanal byggdes under åren 1813-1832 av bl.a. svenska arbetare, svenska militärer och ryska desertörer. Myten om att kanalen byggdes av ryska krigsfångar dementerar denna uppsats. Mycket tyder på att de istället var desertörer från Ryssland. Uppsatsen visar på hur dessa ryska män som arbetade vid kanelen mot togs av den svensk lutherska kyrkan. I Ryssland var och är majoriteten av befolkningen ryssortodox. Detta arbete ska försöka belysa och ge en första inblick i vilka det var som kom. Samt att ge en första förståelse i hur de integrerades i Svenska kyrkan och om de anammade den lutherska tron eller om de fick utöva sin ortodoxa tradition. Detta arbete är ett pionjärarbete och en första studie i att kartlägga de ryssar som arbetade med anläggandet av Göta Kanal och som bodde i Östergötland, och Söderköpingstrakten. De församlingar i Söderköpingstrakten som jag valt att fördjupa mig i är; S:t Laurentii (då kallad Söderköping), Skönberga, Drothem och Västra Husby. Övriga församlingar i Söderköpingstrakten har jag inte fördjupat mig i, eftersom inga naturliga förflyttningar skett till eller från dem som jag kunnat följa. Efter färdigställandet av kanalen sökte troligen flera av familjerna arbete vid kanalen eller som drängar på gårdar omkring Söderköping. Arbetet med insamling av information och kunskap om dessa människor är inte slut i och med denna uppsats. Utsikterna för att finna mer intressant information anses av mig som goda. Det finns stort behov av att kontrollerna andra akter än dem som denna uppsats tar upp. Att söka efter människors rötter kan upplevas som att människorna återigen blir levande i någon bemärkelse och en önskan att få lära känna dem ännu mer. Dessa ryssar som jag har fått följa kom till Sverige av någon anledning, arbetade troligen i hopp om att få en bättre tillvaro. Deras tillvaro blev inte i allt att döma någon lyx tillvaro, utan många av dem levde under knappa förhållanden. / For many people, Göta Canal is a tourist attraction for people on their holiday. Not so many know that the canal was originally built for trade purposes and to secure the Swedish import during times of war. Göta Canal was built 1813-1832 by Swedish workers, Swedish soldiers and Russian deserters. This essay denies the myth saying that the canal was built by Russian prisoners of war. Instead it indicates that they were deserters from Russia. The essay shows how these Russian men were greeted by the Swedish Lutheran Church. In Russia, the majority of the people belonged to the Russian Orthodox Church. This essay’s purpose is to give a first insight about who the people were that came from Russia to Sweden to work with the canal. It will also give a basic understanding about how they were integrated into the Swedish Church and if they accepted the Lutheran beliefs or if they were allowed to practise their Orthodox traditions. This essay is the very first study of all the Russians who worked with Göta Canal and lived in the county “Östergötland” close to the city “Söderköping”. The congregations in Söderköping that I’ve chosen to study closer are “S:t Laurentii” (during that time called Söderköping), “Skönberga”, “Drothem” and “Västra Husby”. I have excluded the other congregations since I haven’t been able to find any Russians moving to their areas. When the building of Göta Canal was finished, many of the families probably sought other work - either at the canal or at farms around Söderköping. I believe that the prospects to find more interesting information about these people are very good. There is a great need to control the files that this essay doesn’t take part of. To seek the roots of people can give a feeling of them coming back to life and a wish of getting to know them better. The Russians that I’ve followed came to Sweden for a reason, probably in hope of a better life. But their life didn’t become as good as they hoped for since many of them lived under very poor circumstances.

Dans les années 1830, l’image de Sade apparaît dans le roman noir. La révolte de Juillet fait écho à la Révolution de 1789. Le régime de Louis-Philippe dirige la France dans une période de transition. Les émeutes ponctuelles et le choléra de 1832 déterminent la tonalité sombre de l’imaginaire de la souffrance et du mal à l’époque. Le mouvement romantique rencontre Sade dans cette période difficile de l’évolution sociale. Les Jeunes-France, qualifiés un siècle plus tard par les surréalistes de petits romantiques, mettent en avant Sade face aux critiques des moralistes. L’image de Sade et l’imaginaire sadien apparaissent dans leurs romans noirs, genre indéfinissable au centre de différents versants littéraires, le roman gothique, le conte fantastique et le roman historique. La légende de la vie de Sade se forme à la fin du XVIIIe siècle dans les gazettes et dans les enquêtes de police. Il est vu par ses contemporains, Rétif de La Bretonne, par exemple, comme un libertin criminel, resté impuni sous l’Ancien Régime et un écrivain aliéné de la littérature libertine et perverse. Sade est également lié à la Révolution. Il a survécu à la Terreur de 1793 et son atrocité féodale est comparée à la cruauté de Danton et de Robespierre. Au tournant de 1830, Sade prisonnier en tant que victime de l’arbitraire de l’Empire est découvert par Charles Nodier dans ses recherches historiques. Celui-ci définit le terme « sadisme » dans le dictionnaire en 1834. La même année, les différentes facettes de l’image de Sade sont enfin abordées par Jules Janin dans son article biographique. Les jeunes romantiques explorent avec une certaine timidité les images de Sade dans leurs romans noirs. Dans les contes noirs et le roman historique de Pétrus Borel, Sade représente non seulement l’atrocité et la corruption de la cour de Louis XV, mais également la violence du déchaînement révolutionnaire. Chez Balzac, Sade et ses œuvres signifient une collaboration de la littérature érotique avec le récit noir. Dans les boudoirs balzaciens, se mettent en scène les crimes frénétiques et les perversions transgressives. Dans les romans noirs de Frédéric Soulié sous la forme du feuilleton, l’image de Sade et l’imaginaire sadien sont utilisés pour décrire la monstruosité sociale. Le sadisme est popularisé dans l’univers des mœurs corrompues. / The revolt of July in 1830 echoed the Revolution of 1789 and the rule of Louis-Philippe took France into a period of transition where the punctual riots and the cholera epidemic in 1832 was reflected in the dark tones of the image of sufferings and evil of that time. The romantic movement merged with the image of Sade in this difficult period of social evolution. The Jeunes-France, one century later qualified by the surrealists as petits romantiques, used the image of Sade to face down the critics of the moralists. It was during these turbulent times the image of Sade emerged in the black novel, an undefined genre in different literary tendencies, including the gothic novel, the fantastic tale and the historical novel. The legend of Sade’s life took its form at the end of 18th century in the gazettes and political inquiries. He was seen by his contemporaries, for example, Rétif de La Bretonne, that as a criminal libertine, one unpunished by the Ancien Régime, and was considered the insane writer of the libertine and perverse literature. Sade is related to the Revolution. Surviving the Terror of 1793, his feudal fury was compared to the cruelty of Danton and Robespierre. At the beginning of the 1830’s, the writings of Sade the prisoner, victim of an Empire, was discovered by Charles Nodier in his historical research. He defined the term “sadism” in the dictionary in 1834. In the same year, the multiple faces of the image of Sade were recorded by Jules Janin in his biographical article. The young romantic poets timidly explored the images of Sade in their black novels. Within these tales and within the historical novel of Pétrus Borel, Sade represented not only the atrocity and corruption of the Louis XV’s court, but also the violence of the revolutionary rampage. For Balzac, Sade and his work signified a collaboration of the erotic literature with the black story and in Balzac’s boudoirs, the frantic crimes and the transgressive perversions set the scenes. In the black novels of Frédéric Soulié in the form of the feuilleton, the image and the imaginary of Sade was used to describe the social monstrosity. The sadism was popularized in the universe of corrupted morals.

Die vorliegende Untersuchung arbeitet die wesentlichen gesellschaftspolitischen und ökonomischen Entwicklungslinien heraus, die sich während der geschichtlichen Umbruchphase um 1830 im deutschen Raum aus dem letzten Akt von Goethes Faust II ableiten lassen. Tiefgreifende politische, wirtschaftlich-technische und kulturelle Umwälzungen zu Beginn des 19. Jahrhunderts wirkten auf Goethe als Zeitgenossen ein und wurden von ihm in seinem literarischen Spätwerk verarbeitet. Aus Goethes Alterswerk Faust II heraus lassen sich Konstanten und Entwicklungen seiner Zeit sichtbar machen und, immer eingebettet in den zeitgeschichtlichen Kontext, konkret nachweisen. Diese Ausarbeitung will aufzeigen, dass Goethe im letzten Akt von Faust II einen sich zu Beginn des 19. Jahrhunderts vollziehenden – und teils bereits vollzogenen - Wandel der menschlichen Geisteshaltung attestiert. Säkularisierung und zweckorientierte Rationalität, Beschleunigung, Enthumanisierung und Unterwerfung von Mensch und Natur stehen hierbei im Mittelpunkt. Fausts aus seinem Pakt mit dem Teufel entstandene Welt nimmt die uns heute umgebende vorweg, die geprägt ist von Datenflut, elektronischen Medien, einer von Alltagshektik geprägten Realität und systemimmanenten Expansionsstreben. Allein dies verleiht dem Drama ein unübersehbar hohes Gegenwartspotential. / This thesis explores the trends of socio-political developments during the period of historical changes in Germany around 1830 that can be deduced from Act V of Goethe´s Faust II. Profound political, technical, economic and cultural changes at the beginning of the nineteenth century had an impact on Goethe as a contemporary and appear in his late literary work. Thus specific constants and developments of his time are also presented in and can be deduced from one of the great literary works of the aged poet, Faust II. This paper shows that the final act of Faust II Goethe reveals profound changes in human mentality that took place at the beginning of the nineteenth century and partly even before: Secularization and ruthless rationality with a tendency to acceleration, de-humanization and unscrupulous submission of human beings and nature. The world that originated from Faust´s pact with the devil in Faust II anticipates the reality surrounding us nowadays, a reality characterized by a flood of data, electronic media and the hectic pace of everyday life, - a fact vouching for the play´s striking modernity. / Classics & World Languages / M.A. (German)

Die vorliegende Untersuchung arbeitet die wesentlichen gesellschaftspolitischen und ökonomischen Entwicklungslinien heraus, die sich während der geschichtlichen Umbruchphase um 1830 im deutschen Raum aus dem letzten Akt von Goethes Faust II ableiten lassen. Tiefgreifende politische, wirtschaftlich-technische und kulturelle Umwälzungen zu Beginn des 19. Jahrhunderts wirkten auf Goethe als Zeitgenossen ein und wurden von ihm in seinem literarischen Spätwerk verarbeitet. Aus Goethes Alterswerk Faust II heraus lassen sich Konstanten und Entwicklungen seiner Zeit sichtbar machen und, immer eingebettet in den zeitgeschichtlichen Kontext, konkret nachweisen. Diese Ausarbeitung will aufzeigen, dass Goethe im letzten Akt von Faust II einen sich zu Beginn des 19. Jahrhunderts vollziehenden – und teils bereits vollzogenen - Wandel der menschlichen Geisteshaltung attestiert. Säkularisierung und zweckorientierte Rationalität, Beschleunigung, Enthumanisierung und Unterwerfung von Mensch und Natur stehen hierbei im Mittelpunkt. Fausts aus seinem Pakt mit dem Teufel entstandene Welt nimmt die uns heute umgebende vorweg, die geprägt ist von Datenflut, elektronischen Medien, einer von Alltagshektik geprägten Realität und systemimmanenten Expansionsstreben. Allein dies verleiht dem Drama ein unübersehbar hohes Gegenwartspotential. / This thesis explores the trends of socio-political developments during the period of historical changes in Germany around 1830 that can be deduced from Act V of Goethe´s Faust II. Profound political, technical, economic and cultural changes at the beginning of the nineteenth century had an impact on Goethe as a contemporary and appear in his late literary work. Thus specific constants and developments of his time are also presented in and can be deduced from one of the great literary works of the aged poet, Faust II. This paper shows that the final act of Faust II Goethe reveals profound changes in human mentality that took place at the beginning of the nineteenth century and partly even before: Secularization and ruthless rationality with a tendency to acceleration, de-humanization and unscrupulous submission of human beings and nature. The world that originated from Faust´s pact with the devil in Faust II anticipates the reality surrounding us nowadays, a reality characterized by a flood of data, electronic media and the hectic pace of everyday life, - a fact vouching for the play´s striking modernity. / Classics and World Languages / M.A. (German)

The poems of Mignon have inspired song writers for almost two centuries. They have served as the texts for more composers than almost any other single set of poetry. The Romantic composers were especially fond of the words. The poems are full of sadness and yearning and composers found they could be set in different moods. Some settings are in major tonalities while other settings of the same poem can be found in minor. Simple harmonies are used in some settings while others contain more complex harmonies. There are those composers who would have Mignon appear as a lost soul throughout all the poems with each song quietly sung, while others use a variety of dynamics adding drama to the setting and picturing Mignon as full of optimism at the end.

La tesis estudia y analiza las coincidencias, discrepancias, continuidades y cambios de la política contrarrevolucionaria de los gobiernos virreinales de José Fernando de Abascal (1806-1816), Joaquín de la Pezuela (1816-1821) y José de la Serna (1821-1824), así como la composición social, la formación del ejército virreinal peruano y del Alto Perú y la posibilidad de ascenso social que la carrera militar otorgaba. Producto de la crisis política de la monarquía española, durante los años de gobierno de dichos virreyes se llevó a cabo el proceso independentista hispanoamericano dentro del cual el virreinato del Perú jugó un rol fundamental. En este sentido, la tesis reconstruye las relaciones sociales, económicas y políticas que hicieron posible la contrarrevolución por parte del gobierno virreinal. Asimismo, busca comprender la importancia y el rol desempeñado por el sur andino entre 1810 y 1826 y cómo, en determinadas oportunidades, terminó por decidir el futuro político del virreinato del Perú. Para la investigación, se utilizan fuentes documentales de archivos nacionales y extranjeros, las cuales han sido consultadas y cotejadas con las incluidas en la Colección Documental y complementadas con bibliografía especializada. / Tesis

Made available in DSpace on 2016-04-27T17:27:28Z (GMT). No. of bitstreams: 1 Rita de Cassia Oliveira.pdf: 727213 bytes, checksum: f30d8eb97ac55684b842083ec2899a65 (MD5) Previous issue date: 2009-04-22 / The present philosophical work bears the title The O Guesa poem by Sousândrade, in light of Paul Ricoeur s hermeneutics and intends to be an interpretation which has as paradigm the Paul Ricoeur s Phenomenological Hermeutics with respect to showing the meaning of the present existence in the symbolism of poetic foundation. I thematize the question of poetic language in its narrative aspect in the O Guesa poem and its correlation with the pertinent literature and philosophy to highlight the metaphoricity as a poetic language condition because it is constituted in a differentiated mode of thinking the world. Ricoeur turns to Aristotle Poetics and Rhetoric works as a starting point of his investigation on the significance of metaphor power when permitting that something is said indirectly by the joining of disconnected images having, nevertheless, an enclosed truth. I follow Ricoeur s same procedure in La métaphore vive, and look upon Aristotle for an understanding about the theory of metaphor in adequation to the analysis of the O Guesa poem. The development of the study reaches a correlation between the hermeneutic and the theory of narativity as to the interpretation of the act of narrating as an origin of rationality that tells actions and events according to an ordering which is characterized as the machination plot. Ricoeur s books that sustain this survey are, chiefly, La mémoire, l histoire, l oubli, Du texte à action and Temps et récit which reveal Ricoeur s reflection on the narrative identity as resulting from the interweaving of history with fiction. The narrative identity, a theme developed in Soi-même comme Un Autre, requires that Ricoeur imagine the subject in his interpersonal and institutional reflexives, bringing forth ethics and moral as indispensable knowledge for a philosophy which recognizes literature as being a vast laboratory of human experience / O presente escrito filosófico tem como título O poema O Guesa, de Sousândrade, à luz da Hermenêutica de Paul Ricoeur e pretende ser uma interpretação que tem como paradigma a Hermenêutica Fenomenológica de Paul Ricoeur no que visa o mostrar do sentido da existência presente no simbolismo da criação poética. Tematizo a questão da linguagem poética em seu aspecto narrativo no poema O Guesa e a correlação deste com a filosofia e a literatura que lhe são pertinentes, para destacar a metaforicidade como uma condição da linguagem poética por se constituir num modo diferenciado de pensar o mundo. Ricoeur recorre a Aristóteles, propriamente às obras Poética e Retórica, como ponto de partida da sua investigação sobre o poder de sentido da metáfora ao possibilitar que algo seja dito de modo indireto pela junção de imagens descontínuas possuindo, entretanto, uma verdade contida. Sigo o mesmo procedimento de Ricoeur em La métaphore vive, e busco Aristóteles um entendimento acerca da teoria da metáfora em adequação com a análise do poema O Guesa. O desdobramento desse estudo alcança a correlação entre hermenêutica e teoria da narratividade quanto à interpretação do ato de narrar como originário de uma racionalidade que conta ações e acontecimentos segundo uma ordenação que se caracteriza como tessitura da intriga. Os livros de Ricoeur que fundamentam essa investigação são, mormente, La mémoire, l histoire, l oubli, Du texte à action e Temps et récit que revelam a reflexão de Ricoeur sobre a identidade narrativa como resultante do entrecruzamento da história com a ficção. A identidade narrativa, tema desenvolvido em Soi-même comme un Autre, exige que Ricoeur pense o sujeito em suas mediações reflexivas interpessoais e institucionais, fazendo aparecer a ética e a moral como conhecimentos imprescindíveis para uma filosofia que reconhece ser a literatura um vasto laboratório de experiência humana

Made available in DSpace on 2016-04-28T14:16:33Z (GMT). No. of bitstreams: 1 Marcia Cristina Otaviani.pdf: 615650 bytes, checksum: 4c9d9c3902d84331c8dbc12d1e50b905 (MD5) Previous issue date: 2008-05-20 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Jeremy Bentham (1748-1832) was na English philosopher who wrote about how human actions should be treated. He believed only two sovereign masters should govern us all. Pleasure and pain should tell us what is right and what is wrong. Bentham thought that every man seeks actions to maximize pleasure and diminish pain. The author believed that human actions could be treated in a scientific fashion. To his objective, he proposed a moral science and, as a criteria to measure the masters which manage human actions Bentham developed a theory to quantify pleasure and pain. Such calculus will be presented in this paper in a manner to verify its characteristics. Hereby, we will demonstrate how science and art were understood by the author, as well as, his thoughts regarding logic, language and how knowledge has been perceived by man / Jeremy Bentham (1748-1832) foi um filósofo inglês que viveu durante os séculos XVIII e XIX e escreveu sobre como as ações humanas deveriam ser tratadas. Ele acreditava que somente duas forças deveriam dizer o que devemos ou não fazer. Essas forças, segundo o autor eram: o prazer e a dor. Todo homem, para Bentham, busca ações que maximizem o prazer ou diminuam a dor. O autor acreditava que as ações humanas podiam ser tratadas de maneira cientifica. Para alcançar tal objetivo ele propôs uma ciência da moral e, como critério para medir as forças que governam as ações humanas, Bentham desenvolveu um modo de mensurar o prazer e a dor. Iremos nesse trabalho expor como o autor propôs tal cálculo, buscando verificar quais eram suas características. Para isso, faremos uma apresentação de como o autor entendia ciência e arte e das suas idéias acerca da lógica, da linguagem e de como o autor acreditava que o conhecimento seria adquirido pelo homem

Submitted by Cássio da Cruz Nogueira (cassionogueirakk@gmail.com) on 2017-01-03T11:58:55Z No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese_BaraoMarajoIntelectual.pdf: 3548185 bytes, checksum: a2fa124dc49a9c8d5ad2d4c0da1223b9 (MD5) / Approved for entry into archive by Edisangela Bastos (edisangela@ufpa.br) on 2017-01-04T16:11:56Z (GMT) No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese_BaraoMarajoIntelectual.pdf: 3548185 bytes, checksum: a2fa124dc49a9c8d5ad2d4c0da1223b9 (MD5) / Made available in DSpace on 2017-01-04T16:11:56Z (GMT). No. of bitstreams: 2 license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Tese_BaraoMarajoIntelectual.pdf: 3548185 bytes, checksum: a2fa124dc49a9c8d5ad2d4c0da1223b9 (MD5) Previous issue date: 2015-11-16 / FAPESPA - Fundação Amazônia de Amparo a Estudos e Pesquisas / José Coelho da Gama e Abreu, o Barão de Marajó, formou-se em filosofia na Universidade de Coimbra, tornando-se respeitado no círculo intelectual português, inclusive com biografias publicadas na imprensa. Pertencia a uma família rica e com certa tradição no Pará, cujo poder aquisitivo e status foi aumentado com o seu casamento com Maria Pombo Brício. O Barão de Marajó foi um homem que soube se manter no poder ao longo de sua vida desempenhando diferentes cargos públicos durante os períodos imperial e republicano. Iniciou a carreira em 1855 como Diretor das Obras Públicas no Pará, foi presidente das Províncias do Pará e do Amazonas e Deputado; era amigo do Imperador D. Pedro II mas, isso não impediu que se tornasse o primeiro Intendente republicano da cidade de Belém, escolhido pessoalmente pelo governador Lauro Sodré. Terminou sua carreira como Senador estadual em 1906, o ano de sua morte. Divulgador dos interesses da Amazônia na Europa foi representante do Pará na Exposição Universal de Paris em 1889 e na Exposição Universal de Chicago em 1893. A despeito de meio século de vida pública, o Barão de Marajó tornou-se mais conhecido como um intelectual que escreveu obras de referência sobre a Amazônia, abordando questões de grande relevância para as definições da nacionalidade brasileira e dos interesses específicos de sua região nas obras: A Amazonia, As Regiões Amazonicas e Um Protesto. Suas viagens, publicadas na obra Do Amazonas ao Sena, Nilo, Bosphoro e Danúbio – Apontamentos de Viagem, fizeram parte de sua formação, sendo que suas reflexões a respeito de cidades europeias e orientais tornaram-se fundamentais no exercício de diferentes cargos públicos contribuindo para o remodelamento urbano da cidade de Belém na segunda metade do século XIX. Partindo dessas lembranças e esquecimentos, busca-se perceber a trajetória política e intelectual do Barão de Marajó, um sujeito emblemático para o entendimento da formação nacional na segunda metade do século XIX e início do XX. / José Coelho da Gama e Abreu, the Baron of the Marajó, graduated in philosophy at the University of Coimbra, became respectable in the Portuguese intellectual circle, even his biographies were published in the press. He belonged to a rich and tradicional Family at Pará whose purchasing power and status were incresead by his marriage to Maria Pombo Brício. The Baron of the Marajó was a man who knew how to stay in power throughout his life performing different public offices during the Republican and Imperial periods. He began his career in 1855 as Director of Public Works in Pará, he was president of the provinces of Pará and Amazonas and congressman; It was a friend of Emperor Pedro II, but that did not stop him to become the first Republican Intendant of the Belém city, personally chosen by the governor Lauro Sodre. He ended his career as state senator in 1906, the year of his death. Popularizer of Amazon's interests in Europe, he was representative of Pará in the Universal Exposition in Paris in 1889 and at the Chicago World Fair in 1893. Despite half a century of public life, the Baron of the Marajó became better known as an intellectual who wrote reference books about Amazon, addressing issues of relevance to the definitions of Brazilian nationality and the specific interests of region his in the works: The Amazon, Amazons Regions and One Protest. His travels, published in From the Amazon to the Seine, Nile, Bosphoro and Danube - Notes of travel, were part of his training, and their reflections on European and Eastern cities have become critical in the performance of different public offices contributing to urban remodeling of the city in the second half of the nineteenth century. From these memories and forgetfulness, we seek to realize the political and intellectual trajectory of the Baron, an emblematic figure to the understanding of national formation in the second half of the nineteenth and early twentieth centuries.