Orientador: Wilson Cano / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Economia / Made available in DSpace on 2018-07-15T01:10:55Z (GMT). No. of bitstreams: 1 Pacheco_CarlosAmerico_M.pdf: 8048509 bytes, checksum: 5659d83809edcb592acc56e49ffeb0d2 (MD5) Previous issue date: 1988 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Economia

Informe de Seminario para optar al grado de Licenciado en Lengua y Literatura Hispánica. / Pretendo llevar a cabo una lectura de “Juana Lucero” que contemple discutir ciertas nociones de sujeto y discurso, para luego comenzar a analizar al sujeto de la enunciación en su función de sujeto autorial. Esto conlleva a proponer la originalidad del sujeto de la enunciación en virtud de su rechazo a las modalidades enunciativas de la literatura de corte “romántico”. Luego queda por establecer las relaciones de este movimiento “paradóxico” con la crítica social propuesta en la novela. En este sentido, es necesario revisar la paradoja que va de un lado en el sentido de la afirmación negativa del naturalismo proyectado frente al romanticismo recusado, y de otro entre la enunciación y el enunciado como puesta en abismo de un discurso ilustrado, en donde la posición del sujeto tiene un carácter moderno en virtud de la contradicción. Por lo tanto, en Juana Lucero hay un sujeto de la enunciación que tras su “voluntad de verdad” esconde una “voluntad de dominio” manifestada en una contradicción entre enunciación y enunciado: el sujeto de la enunciación niega la esclavitud afirmándola.

In an attempt to explain the discrepancy between the intellectual and imaginative elements in George Eliot's art, her version of the pastoral in Adam Bede, The Mill on the Floss, and Silas Marner is examined. Based on the Warwickshire countryside of her childhood and on the Wordsworthian notion of childhood, her pastoral is the environmental correlative to the spiritual development of a character according to Ludwig Feuerbach's "Religion of Humanity." The pastoral is used to portray man's initial happy state* that is informed by his own egoism and limited viewpoint. The pastoral is also used to portray a kind of second Eden that is inherited by those men who have achieved a wider vision in the "Religion of Humanity." At the same time, the pastoral has certain unconscious associations for George Eliot which produce an imaginative pattern that is different from the one she consciously intends. The appeal of a sense of womb-like enclosedness generated by her pastoral and her apprehension of the world of intellectual and emotional maturity that lies beyond the infantile milieu create an imaginative pattern of psychological regression. The chief character within this pattern (who may also be the chief character within the intentional pattern) finally "dies" in the fatal attempt to remain within the infantile realm. At this low ebb in the imaginative pattern, the new celebrant in the "Religion of Humanity," having achieved an understanding of the not-self, is about to enter his new and shining second Eden. Thus, the enclosed and narrow point of view that corresponds to the initial stage in man's spiritual development is never imaginatively abandoned. Adam Bede is the chief inhabitant of Hayslope which shares his limited and self-centred outlook. The malfeasance of Adam's fiancee, Hetty Sorrel, initiates Adam and Hayslope into new awareness. Finally, Adam returns to an apocalyptic Hayslope with his superior Eve, Dinah Morris. Hetty Sorrel is the focus of the imaginative interest in the novel. Although the child-like Hetty initially seeks to quit the security of the Hall Farm, she later "dies"in the attempt to return. Her "death" and Adam's initiation into the "Religion of Humanity" are almost simultaneous. Through suffering and resignation, Maggie Tulliver learns to imitate Christ according to the precepts of Thomas a Kempis (and Ludwig Feuerbach). Her reward, in death, is a second childhood Eden which is much superior to the first one which was often shaken with egoistic squabbles. Imaginatively, Maggie's resignation takes on the form of a fatal timidity towards life and an inability to quit the infantile relationships within the family circle. She "dies" at the end of a regressive journey into the self at the same point where she receives the cross in recognition of her relationship and duty to others. In Silas Marner, the intellectual and imaginative elements are more closely aligned. Silas "dies" at the conclusion of a regressive journey into the self which also corresponds to his social withdrawl and spiritual death. Similarly, he is reborn and grows into an awareness of a beautiful pastoral world as his vision is widened to include the love and sympathy of fellow human beings. After Silas Marner, George Eliot seldom returned to the pastoral material she developed in the trilogy. Intellectually, her pastoral did not lend itself to a more critical examination of ideas and beliefs while imaginatively, it had become ultimately uncomfortable and unsatisfactory. That she had outgrown her pastoral and that she was unable to replace it with another imaginative system help explain her artistic sterility during the eighteen-sixties. / Arts, Faculty of / English, Department of / Graduate

This study examines the practical and political implications of sympathy as a mode of achieving the intercommunicative relationship between the self and the other, emphasizing the significance of subjective agency not simply guided by the imperative category of morality but mainly enacted by a hybrid of discourses through the interaction between the two entities. Scenes of Clerical Life, Eliot's first fictional narrative on illuminating the intertwining relation of religion to secular conditions of life, reveals that the essence of religion is the practice of love between the self and the other derived from sympathy and invoked by their dialogic discourses of confession which enable them to foster the communality, on the grounds that the alterity implicated in the narrative of the other summons and re-historicizes the narrative of the subject's traumatic event in the past. Romola, Eliot's historical novel, highlights the performativity of subject which, on the one hand, locates Romola outside the social frame of domination and appropriation as a way of challenging the universalizing discourses of morality and duty sanctioned by the patriarchal ideology of norms, religion, and marriage. On the other hand, the heroine re-engages herself inside the social structure as a response to other's need for help by substantiating her compassion for others in action. Felix Holt, the Radical, Eliot's political and industrial novel, investigates the limits of moral discourse and instrumental reason. Esther employs her strategy of hybridizing her aesthetic and moral tastes in order to debilitate masculine desires for moral inculcation and material calculation. Esther reinvigorates her subjectivity by simultaneously internalizing and externalizing a hybrid of tastes. In effect, the empowerment of her subjectivity is designed not only to provide others with substantial help from the promptings of her sympathy for them, but also to fulfill her romantic plot of marriage.

Made available in DSpace on 2017-06-01T18:12:19Z (GMT). No. of bitstreams: 1 Jair Gomes de Santana.pdf: 890868 bytes, checksum: 6e9887f99f7f49ef23fdfe441b9fbf16 (MD5) Previous issue date: 2007-03-23 / This work aimed to understand the social problems involving Catholicism and Protestantism, during the 1860s and 1880s, in Recife. We ve observed all the speeches presented in newspapers by that time,specially in Jornal do Recife and O Cathólico. This study considered the social, economical, political and cultural events in Brazil and in around the world, in the second half of the 19 th century. These changes made the religious practice become weak in Brazil, forcing it to change its model to the ultramontane. The attempt to make the popular Catholicism become an ultramontane model didn t succeed and most people were taken to the Protestant universe. In Pernambuco (1842) a Negro Protestantism rose because of a Protestant group called Divino Mestre . That movement had a negro as their leader, and he taught his followers how to read also rejected the Catholic tradition. All the local Protestantism feared him. The government was afraid of a rebellion similar to the Malês in Bahia or another like the one in Haiti. The missionary Protestantism didn t threaten the local economy and the social bases, so it was welcomed by the masons and liberals. However, the Protestant missionary s activity developed among, half-blood people and Negroes. All the incidents involving faith, which were studied here, were in the media, in newspapers. Protestants used the polemic presented by newspapers as strategies to occupy institutional spaces to which they didn t have access before. This way, they got the support of those who were against the Church and took advantage of the situation provided by the Religious matter in the Empire / O objetivo desta dissertação foi compreender os embates sociais entre católicos e protestantes nas décadas de 1860 e 1880, no Recife. Analisamos os discursos produzidos nos jornais da época, O Jornal do Recife e O Cathólico. Este estudo levou em consideração os acontecimentos sócio-econômicos, políticos e culturais do Brasil e do mundo na segunda metade do século XIX. Essas mudanças colocaram em cheque a prática religiosa da Igreja no Brasil, obrigando-a a transitar para um outro modelo: o ultramontano. A tentativa de enquadrar o catolicismo popular (uma seita católica) ao modelo ultramontano, não foi bem sucedida e levou uma parte dessas pessoas para o universo protestante. Em Pernambuco (1842), surgiu um protestantismo negro através do movimento do Divino Mestre , uma seita protestante. Esse movimento liderado por um negro, que alfabetizava os seus seguidores, e rejeitava as tradições católicas, trouxe pavor à elite política da província. O governo temia uma revolta semelhante aos malês da Bahia ou uma revolução como a do Haiti. O protestantismo missionário não ameaçava as bases econômico-sociais da província, por isso foi bem recebido, pelos maçons e pelos liberais. Mas a atividade missionária protestante se desenvolveu entre mestiços, mulatos e negros. Os embates da fé estudados aqui ocorreram na mídia, através dos jornais. Os protestantes aproveitaram as polêmicas nos jornais, como estratégia para ocupar espaços institucionais aos quais não tinham acesso. Dessa forma, conseguiram o apoio daqueles que se opunham a Igreja, aproveitando o clima proporcionado pela questão religiosa no Império

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