Orientador: Niza de Castro Tank / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-07-21T00:37:24Z (GMT). No. of bitstreams: 1 Pajares_VaniaSanches_M.pdf: 6885030 bytes, checksum: 50649f98ecc73af015d9408c3ae39c3d (MD5) Previous issue date: 1995 / Resumo: Ao realizarmos nossa pesquisa e posterior dissertação, tivemos sempre em mente o objetivo de elucidar os fatos relativos a Fabiano Lozano (1886 - 1965), enquanto Maestro, Instrumentista e Pedagogo, sempre louvado por seus discípulos e profissionais de diferentes áreas com os quais ele se relacionou. Além disso, buscamos dados pertinentes à questão da difícil arte da Pedagogia Vocal e de como eram os procedimentos de Lozano, quanto a este assunto. Pesquisamos sua extensa bibliografia musical e, por meio de depoimentos pessoais concedidos por ex-alunos, artigos e textos diversos, chegamos à conclusão de que Fabiano Lozano foi o primeiro grande Pedagogo Vocal do Brasil, se forem consideradas a qualidade e extensão de seu trabalho. O presente texto aborda, em linhas gerais, a cidade de Piracicaba, localizada no interior de São Paulo, como local de atuação de Lozano nas primeiras décadas do século xx. Seus feitos em prol da música, do canto orfeônico e do ensino musical formam as bases dessa pesquisa, bem como os dados relacionados ao Orfeão Piracicabano, grupo vocal criado e liderado por ele e que conseguiu enorme sucesso em sua epoca. Tendo por finalidade resgatar fatos relativos à figura do Maestro Fabiano Lozano e sua contribuição para o desenvolvimento da Pedagogia Vocal no Brasil, apresentamos, como resultado final de nossa pesquisa, a presente dissertação / Abstract: It was the purpose of our research to explain facts about Fabiano Lozano (1886-1965) as a Conductor, lnstrumentalist and Pedagogue who was always praised by his disciples and by professionals of different areas with whom he had contact. Furthermore, we collected data about Vocal Pedagogy, which is a very difficult art, and Lozano's procedures as to this subject. We studied his vast musical bibliography and, through interviews with former students, articles and several other texts, we carne to the conclusion that Fabiano Lozano was the first great vocal pedagogue in Brazil, based upon the extension and quality of his works. This dissertation presents the city of Piracicaba, located in the interior of the state of São Paulo, as Lozano' s working place in the first decade of the 20th century. His work for. the benefits of music, choros singing and musical teaching are the basis for this research as well as the data related to the Orfeão Piracicabano, a vocal group created and conducted by him, which was very successful in his time. Thus, the purpose of this dissertation is to recover facts about the Conductor Fabiano Lozano and his contribution to the development of the Vocal Pedagogy in Brazil / Mestrado / Mestre em Artes

Notre travail vise à montrer que l'on trouve dans l'œuvre de Paul Tillich deux sortes de courage: un courage dynamique ou ontologique, appartenant à l'ordre de la création, et un courage paradoxal ou théologique, appartenant à l'ordre du salut. Ces deux types de courage traversent son œuvre de la Dogmatique de 1925 au Courage d'être de 1952. Notons que s'il est important de les distinguer, il serait par contre faux de les opposer puisque cela équivaudrait à opposer la création première à la création nouvelle. Dans la Dogmatique (1925), le courage de la création première se présente comme une détermination ontologique qui permet à l'être créé de ne pas s'enliser dans la mélancolie. Il est l'expérience d'être porté et soutenu par le fondement créateur de l'être. Le courage de la création nouvelle, par contre, est expérimenté tout à la fois comme régénération, c'est-à-dire comme réception d'un être nouveau, grâce à la participation à celui qui porte et entre dans l'histoire: Jésus le Christ; et comme justification, c'est-à-dire comme irruption, dans la vie personnelle, d'une justice qui est grâce. Dans la Théologie systématique (1951-1963) et dans Le courage d'être (1952), ces deux formes de courage sont exprimées en termes de réponse à la condition finie et aliénée de l'être humain. C'est dire que l'expression« courage d'être» désigne tout à la fois le courage qui assume la finitude et celui qui surmonte l'aliénation existentielle. D'une part, le courage d'être est affirmation dynamique de soi et il permet d'assumer les différentes formes d'angoisse inhérentes à la condition de finitude; d'autre part, il est acceptation paradoxale de soi et permet à l'être aliéné, en contradiction avec lui-même, de s'accepter en dépit du fait qu'il se sente inacceptable. En dernière analyse, Le courage d'être se présente comme une reformulation, pour notre époque, du principe paulino-luthérien de la justification qui, sous la figure d'une foi absolue, dépouillée de tout support symbolique, permet à l'être en proie à l'angoisse du doute et de l'absurde de s'accepter parce qu' accepté par une puissance d'acceptation plus grande que celle de son propre refus.

Ce mémoire a pour objet l’étude des contextes historique et doctrinal de la théorie du kairos. Il explore le lieu de germination et de déploiement de cette théorie afin d’en extraire les éléments problématiques qui font respectivement de la crise de la culture et celle de la théologie le cadre expérienciel et conceptuel du kairos. Ces éléments montrent que, en énonçant sa théorie du kairos en terme de la théorie de la causalité historique consciente de la transcendance, Paul Tillich posait la question du sens de l’histoire à partir de celle de l’immanence. Or cette dernière relève de l’objet même de la théologie de la culture, dont l’« idée » découle de l’expérience du kairos, une expérience d’un temps de grâce dans l’histoire. Nous voulons par là tirer des conclusions quant à la contextualité de la théologie de la culture et à la dimension transformative du paradigme du kairos, ainsi qu’à leur commune pertinence face à une question théologique de notre contexte de la mondialisation de l’idéologie néo-libérale, celle du rapport du salut et de la libération.

Selon Tillich, l’apologétique signifie « défendre » la foi chrétienne lorsqu’elle est menacée, et en « répondre » devant des adversaires. Dès lors, dans le contexte d’une culture en voie de sécularisation, où la religion se trouve de plus en plus contestée dans ses prétentions à organiser et à régir la société, il était normal que l’apologétique occupe une place importante dans la réflexion théologique. Chez Tillich, on note une évolution importante dans sa manière d’envisager cette notion. En effet, loin de proposer une approche purement dualiste de l’apologétique, qui opposerait par exemple la vérité chrétienne au doute athée, Tillich cherchera toujours à rencontrer son interlocuteur athée sur un « terrain commun » d’entente. Ce critère du terrain commun sera d’ailleurs le critère fondamental, ainsi que le véritable fil rouge de sa compréhension de l’apologétique, même si cette dernière se reconfigure de différentes manières au fil du temps. En effet, d’autres critères seront également parfois soulignés, surtout durant toute la période allemande de son enseignement. Pour montrer les convergences et les discontinuités dans cette compréhension de l’apologétique, nous avons envisagé notre recherche de manière chronologique, en nous basant sur les principaux textes qui abordaient explicitement le terme « apologétique ». Le résultat de notre recherche fut alors de constater qu’il existait deux grands paradigmes dans la compréhension tillichienne de l’apologétique, à savoir : une apologétique de l’attaque et une apologétique de la réponse. Schématiquement, nous rattacherons la première à la période allemande de son enseignement, et la seconde à la période américaine. Il faut aussi noter que notre recherche commence par aborder la question de l’apologétique à partir des écrits de l’année 1913, c’est-à-dire des écrits antérieurs à la période d’enseignement allemande, et qu’elle se termine par une reprise à rebours de son sujet, via le prisme des rapports entre Tillich et Barth, qui mettent en jeu la possibilité, ou non, d’une démarche de type apologétique. / According to Tillich, apologetics means to «defend» the Christian faith when it is under threat, and to «answer for it» in the face of opponents. Thus, in the context of the growing secularization of culture, where the claims of religion to organize and govern society are increasingly challenged, it was normal for apologetics to take a significant place in theological thought. A significant shift may be noted in Tillich’s approach to this concept. Indeed, far from proposing a purely dualistic approach to apologetics, which would for exemple oppose a Christ truth to atheist doubt, Tillich always strived to meet his atheist interlocutor on a «common ground». This criterion of a common ground will remain the central criterion for Tillich as well as a guiding thread in his understanding of apologetics, even though the concept itself evolved over time in his thought. Other criteria will indeed be emphasized, especially in his teaching in Germany. In order to examine similarities and discontinuities in Tillich’s understanding of apologetics, we have organized our research in a chronological order, tackling the main texts where the term «apologetics» explicitly appeared. As a result, we have distinguished between two main paradigms in Tillich’s understanding of apologetics, namely apologetics as an attack and apologetics as a response. In broad outline, the first paradigm would belong to the German period and the second to the American period. It should also be noted that our research begins with the writings of the year 1913, that is to say with texts written before the first teaching period, and that it ends with a backward analysis of our subjet through the examination of the relations between Tillich and Barth, in which the very possibility of an apologetical process is at stake.

Detailed summary/contents in vernacular field only. / 陳家富. / 論文(哲學博士)--香港中文大學, 2002. / 參考文獻 (p. 159-169). / 中英文摘要. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. Ann Arbor, MI : ProQuest Information and Learning Company, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Mode of access: World Wide Web. / Chen Jiafu. / Zhong Ying wen zhai yao. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (p. 159-169).

Anders Nygren's Agape and Eros is a classical work in the history of Christian ideas of love. It has inspired the academic debate on the relationship between Agape and Eros, while the former is a core concept in Christian theology and ethics, the latter represents the ancient Greek humanistic ethos. Nygren points out that agape and eros encounter and mingle with each other at the theoretical level. However, he suggests that in the Christian idea of love and theology, the erotic ingredient, which invades in and weakens the pure original meaning of agape, should be eliminated. In achieving this, he attempts to deny the role of eros, which manifests the existential characteristics of human being, in the Christian ethical life. Thus Nygren not only makes agape and eros distinctive in their respective meanings, but also separates them in human existential situation. / In the history of Christian theology, we can find "Tradition of Separating" which tends to separate agape from eros like Nygren does. Meanwhile, there is "Tradition of Uniting" claiming to unite the two kinds of love and Tillich's idea of love is a typical example. Therefore, an investigation of Tillich's idea of love, especially its elaboration on the agape-eros relationship, is helpful and constructive not merely to a deeper understanding of Tillich's systematic theology, but also a comprehensive and balanced understanding of the two trends mentioned above in the history of Christian theology. / In this thesis, we examine Tillich's idea of love within the context of history of ideas and trace its historical roots, so that the tradition of uniting agape-eros in the history of ideas, mainly in that of Christian theology can be demonstrated. On the one hand, we try to retrieve the Courtly Love tradition in Medieval-Renaissance ages and Marcilio Ficino's Neo-Platonist understanding of eros in Renaissance as the historical sources to the particular meaning of Tillich's eros. On the other hand, our discussion makes particular reference to Gregory of Nyssa and John of the Cross, two representatives of the Christian spiritual theologians, whose spiritual writings on love will be considered as the historical roots of Tillich's agape-eros union within the Christian tradition. At last, the present study attempts to show that the modern application of Tillich's uniting agape with eros in Christian theology and ethics, along with related secular philosophy, revitalize this "Tradition of Uniting". / Paul Tillich handles the relationship of agape-eros in his systematic theology in a way radically different from the Nygrenian way. In dealing with the relationship between agape and eros, Tillich proposes a "quadric interactive structure of love" in which the four qualities of love namely libido, eros, philia and agape united and synergized in one love. In this structure, agape uplifts eros (including libido, eros and philia qualities) as divine-human power from the ambiguities of life into the unambiguous transcendent unity of life; while eros substantiates the abstract agape by clothing it in substantial appearance common to human existential feature. / 王濤. / 呈交日期: 2006年5月. / 論文(哲學博士)--香港中文大學, 2006. / 參考文獻(p. 282-301). / Cheng jiao ri qi: 2006 nian 5 yue. / Adviser: Lai Pan Chiu. / Source: Dissertation Abstracts International, Volume: 67-11, Section: A, page: 4225. / Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Electronic reproduction. [Ann Arbor, MI] : ProQuest Information and Learning, [200-] System requirements: Adobe Acrobat Reader. Available via World Wide Web. / Abstracts in Chinese and English. / School code: 1307. / Lun wen (zhe xue bo shi)--Xianggang Zhong wen da xue, 2006. / Can kao wen xian (p. 282-301). / Wang Tao.

Thomas Merton (1915-1968), the American Cistercian, wrote numerous books and essays on spirituality, including both Christian and Eastern forms of mysticism, and such social concerns as racial injustice, the war in Vietnam, and the depersonalizing tendencies within a technical society. From his position of contemplative withdrawal he spoke a prophetic word to the world in which he lived, recognizing that his monastic, and eventually his eremitic life, was not so much a withdrawal from the world as it was his own place in the world. He provides, therefore, a living example of the close interrelationship between contemplation and action. Morton understood withdrawal to be movement away from the superficial and false attitudes one has of the world and of one's own self, Withdrawal is, for him, a movement away from the sharp distinction between subject and object, and a movement toward the understanding that God is the ground of all being and that all contingent beings, rooted in Him, are united. Withdrawal is the necessary prelude to effective social action, since withdrawal opens one to the truth of man's solidarity in God, who is ultimate Reality, and therefore provides the true basis for moral action. For Morton, moral theology is dependent upon ascetical theology. The closer one is to God, the closer one is to all of God's creation. Paul Tillich, too, saw the necessity for withdrawal, for an immediate apprehension of God, and for social action. Hence, it is not surprising that Tillich and Merton have numerous points of affinity. In fact, Tillich's theology can be interpreted as a theoretical statement of Merton's experience. Tillich's use of ontological language, especially his distinction between essence and existence, provides a methodical approach to the theology behind Merton's mysticism and social ethic. The purpose for withdrawal is to allow essence to become known under the conditions of existence, and one essence is know - how ever fragmentarily - it enriches existence for all, not only for the one who has experienced essentialization. Hence, even the mysticism of a hermit has an indirect effect on the entire world, and, in the case of Marton himself, a direct and explicit effect. Tillich, therefore, helps to explain Merton, and Merton's life-long attempt to balance the poles of individuality and participation provides an experiential example of Tillich's system.

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"The Concept of 'the Human' in the Work of Hermann Hesse and Paul Tillich" is an interdisciplinary study in theology and literature. Three chapters each on Hesse and Tillich discuss the life work, and critical significance of both men. The seventh chapter compares their similarities and their contrasting views. In his work Hermann Hesse singles out the artist as the best example of true personhood and believes that individuals become fully human by being aesthetes, possessing ironic humor, learning to love unconditionally, expressing themselves while at play, transcending themselves through magical thinking, i.e., bringing into harmony the polarities of life, and finally, by assuming ethical responsibility for life to the point of sacrificial service. In the work of Paul Tillich existential man experiences estrangement, but essential man possesses a vision of wholeness and therefore of potentiality. However, maturity is to be found in becoming reconciled. Jesus as the Christ is the New Being who reunites man with God, Sanctification describes what it means to be fully human, and participation in a theonomous culture requires that one help make human life more human for others. The final chapter compares the life and work of Hesse and Tillich and concludes; both men have a tripartite view of human nature, they recognize the ambiguities of life as well as the demonic element in man, perfection is beyond an individual's grasp hut fulfillment is not, and both men are humanists who oppose dehumanization. They differ in that Tillich is more interested in ontology than in psychology, Hesse stresses self-realisation, whereas Tillich: stresses becoming whole by way of reunion with Being-itself. Hesse appreciates the aesthetic and ethical stages of life but lacks Tillich's emphasis on the depth dimension. Hesse's answer to the human situation is autonomous rather than theonomous as advocated by Tillich. The implications of both Hesse's and Tillich's thought include the following: becoming fully; human is a lifelong process; man is most human when he reflects his best self or the image of God; being human must address itself to the perennial problems of man (sin, suffering, and death); anthropology rather than dogmatic theology is the arena in which the theological enterprise should take placer and finally. the contemporary church needs to be aware of the necessity for both personal religious experience and social action.