Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-09-13T12:51:46Z No. of bitstreams: 1 Robson Stigar.pdf: 1249851 bytes, checksum: 14a85d801474d4dbc262ac0fb4561ece (MD5) / Made available in DSpace on 2018-09-13T12:51:46Z (GMT). No. of bitstreams: 1 Robson Stigar.pdf: 1249851 bytes, checksum: 14a85d801474d4dbc262ac0fb4561ece (MD5) Previous issue date: 2018-08-17 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Fundação São Paulo - FUNDASP / The work of Edgar Morin is developed on the aegis of complexity, seeking in this way to analyze reality through the various areas of knowledge. In view of this characteristic of complex thinking, it may be posited that no area of knowledge should or can be excluded from its analysis. In this sense, religiosity, although not directly addressed in the author's writings, can and should be considered as an object of investigation. In this perspective, the general objective of this study is: to analyze the way in which the religiosity in the thought of Edgar Morin is found. The investigative itinerary was guided by the following problematic: what are the assumptions of Morin's work that allow access to religiosity? For that, the biographical and philosophical route from which Morin structures his epistemological assumptions was analyzed. In this were access routes - mythical, ethical and scientific - that allow the contextualization of the theme of religiosity in the thought of the author. Thus, it is argued in this thesis that Edgar Morin's thought has a religious perspective, which is accessed through three foundations of the method by which it constitutes the epistemology of complexity: myth, ethics and science. This study does not exhaust the possibilities of research on the question of religiosity in Morin's thought. But, it is intended to enable a critical reflection on religiosity and its new configurations, in the context of contemporaneity / A obra de Edgar Morin é desenvolvida sobre a égide da complexidade, buscando desta forma analisar a realidade por meio das diversas áreas do conhecimento. Tendo em vista, esta característica do pensamento complexo, pode-se postular que nenhuma área do saber deve ou pode ser excluída de suas análises. Neste sentido, a religiosidade, apesar de não ser abordada diretamente nos escritos do autor, pode e deve ser considerada como objeto de investigação. Nesta perspectiva, o objetivo geral deste estudo é: analisar a forma pela qual se encontra a religiosidade no pensamento de Edgar Morin. O itinerário investigativo foi norteado pela seguinte problemática: quais os pressupostos da obra de Morin que permitem o acesso a religiosidade? Para tanto, analisou-se o percurso biográfico e filosófico a partir do qual Morin estrutura seus pressupostos epistemológicos. Neste foram encontradas vias de acesso – mítica, ética e científica – que permitem a contextualização do tema da religiosidade no pensamento do autor. Assim, defende-se, na presente tese: que o pensamento de Edgar Morin, possui uma perspectiva religiosa, que é acessada por meio de três fundamentos do método pelo qual constitui a epistemologia da complexidade: o mito, a ética e a ciência. Este estudo, não esgota as possibilidades de pesquisa sobre a questão da religiosidade no pensamento de Morin. Mas, pretende-se por meio deste possibilitar uma reflexão crítica sobre a religiosidade e suas novas configurações, no contexto da contemporaneidade

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-11-14T11:11:25Z No. of bitstreams: 1 Vinícius Custódio Rios.pdf: 368601 bytes, checksum: 9f08836ea8dd19314a14467dca19bcf8 (MD5) / Made available in DSpace on 2017-11-14T11:11:25Z (GMT). No. of bitstreams: 1 Vinícius Custódio Rios.pdf: 368601 bytes, checksum: 9f08836ea8dd19314a14467dca19bcf8 (MD5) Previous issue date: 2017-10-27 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The objective of this work is to study a model of justice that can be objectively appropriated by modern democratic society, addressing the application of justice by the judiciary, providing a reflection on the meaning of some terms such as justice, a sense of justice and equity. To do this study will be used the theory of justice developed by John Rawls. We will seek to identify the applicability of John Rawls' theory of justice in judicial decisions, characterizing and highlighting the relevance of equity so that there is an appropriate and fair mechanism in conflict resolution. The research methodology used to carry out this dissertation is the bibliographical one with doctrinal and jurisprudential grounds, under a deductive and in some points inductive approach / Este trabalho tem por objetivo estudar um modelo de justiça que possa ser objetivamente apropriado pela sociedade democrática moderna abordando a aplicação da justiça pelo judiciário propiciando uma reflexão sobre a significação de alguns termos tais como justiça, senso de justiça, equidade. Para realizar esse estudo utilizar-se-á a teoria da justiça desenvolvida por John Rawls. Buscaremos identificar a aplicabilidade da teoria da justiça proposta por John Rawls nas decisões judiciais, caracterizando e evidenciando a relevância da equidade para que haja um mecanismo apropriado e justo nas soluções de conflitos. A metodologia de pesquisa utilizada para a realização dessa dissertação é a bibliográfica com fundamentação doutrinária e jurisprudencial, sob uma abordagem dedutiva e em alguns pontos indutiva

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-12-05T13:18:26Z No. of bitstreams: 1 Pedro Henrique Ciucci da Silva.pdf: 1366323 bytes, checksum: 8e0174dad0665db18a13a568dfff6a12 (MD5) / Made available in DSpace on 2017-12-05T13:18:26Z (GMT). No. of bitstreams: 1 Pedro Henrique Ciucci da Silva.pdf: 1366323 bytes, checksum: 8e0174dad0665db18a13a568dfff6a12 (MD5) Previous issue date: 2017-10-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The dissertation discusses the anthropological and philosophical conception, which Paulo Freire used to ground a pedagogy of the encounter and a political pedagogy. Starting from the idea of a pedagogy of the meeting, the perspective that goes through the dissertation is the social relation of the individual, having, thus, a critical synthesis on the pedagogical context. The thinker from Pernambuco approaches Maritain's Integral Humanism when he affirms that there is no education without relating the teacher to the student in the human context that exists between them. In the Marxian view and the critique of teaching and learning, Paulo Freire discusses the problems and antagonisms of classes, starting with an analysis of two pedagogical political projects: dialogic education, one that places the individual in a world reading and makes it the historical subject and antidialogical education that makes the subject a mere object of its context and does not show the world in a political language. In phenomenology, Paulo Freire shows that the task of knowing is directed to the subject and not to the object. And it is as subject and only as subject, that the man can really know. In the philosophical conception, Paulo Freire is dedicated to speaking about the context of freedom in Sartre and on the Personalism of Mounier. In freedom in Sartre, Paulo Freire argues that the individual without this does not realize a critical view of the world, because it will be in a false dialogue. About the Personalism de Mounier, Paulo Freire points out to us the problematic of human beingship, that only through an education of appreciation of the person, there will be possibilities for reflection / A dissertação discute a concepção antropológica e filosófica, as quais Paulo Freire utilizou para fundamentar uma pedagogia do encontro e uma pedagogia política. Partindo da ideia de uma pedagogia do encontro, a perspectiva que percorre a dissertação é a relação social do indivíduo, tendo assim, uma síntese crítica sobre o contexto pedagógico. O pensador pernambucano se aproxima do Humanismo Integral de Maritain, ao afirmar que não existe uma educação sem relacionar o docente com o discente, no contexto humano que existe entre ambos. Na visão marxiana e a crítica sobre o ensino e a aprendizagem, Paulo Freire discute os problemas e os antagonismos de classes, lançando-se numa análise de dois projetos políticos pedagógicos: a educação dialógica, aquela que coloca o indivíduo em uma leitura de mundo e o faz ser o sujeito histórico e a educação antidialógica, que faz o sujeito ser um mero objeto de seu contexto e não mostra o mundo em uma linguagem política. Na fenomenologia, Paulo Freire mostra que a tarefa do conhecer é direcionada ao sujeito e não ao objeto. E é como sujeito e somente enquanto sujeito, que o homem pode realmente conhecer. Na concepção filosófica, Paulo Freire dedica-se a falar do contexto da liberdade em Sartre e sobre o Personalismo de Mounier. Na liberdade em Sartre, Paulo Freire discute que o indivíduo sem esta não realiza uma visão crítica do mundo, pois ficará em um diálogo falso. Acerca do Personalismo de Mounier, Paulo Freire nos indica a problemática da coisificação humana, que somente através de uma educação de valorização da pessoa, haverá possibilidades de reflexões

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-01-24T09:36:09Z No. of bitstreams: 1 Vanessa Barbato Rodrigues.pdf: 1953867 bytes, checksum: 137e7cf979658ebdcf5d2c2a31d41688 (MD5) / Made available in DSpace on 2018-01-24T09:36:09Z (GMT). No. of bitstreams: 1 Vanessa Barbato Rodrigues.pdf: 1953867 bytes, checksum: 137e7cf979658ebdcf5d2c2a31d41688 (MD5) Previous issue date: 2017-12-12 / The work done in schools does not depend on teaching professionals only. There are other people, also indispensable, in the institutions daily routine, like cleaning and kitchen staff, employees that, generally, are outsourced. However, in most part of the schools, those employees are unrelated to discussions and decisions that subsidize the building of the Political-pedagogic Project, showing a subaltern posture against managers and other members of the school community. Starting from that reality, the present research studies which elements from Paulo Freire´s pedagogy can contribute to the building of an investigative and a formative way process, that enables to the non-teaching professionals assume their roles as educators in the school environment, getting out of the condition of mere support to the educational process. The formative and analytical practice described on this paper is based on the principles of the theme investigation, coherent methodology with the perspective of a problematizing and emancipatory education. The formation work, involving outsourced employees that act in a municipal public school, located in São Paulo city, was developed by me, a researcher and principal of the school, along twelve meetings, all happened during 2015. The analysis of the results of the research shows that the person formation contributes a lot to the comprehension and superaction of an inhuman reality experienced by those characters in daily school routine: the invisibility / O trabalho desenvolvido nas escolas não depende apenas de profissionais docentes. Outros sujeitos também são imprescindíveis no cotidiano das instituições, como os funcionários que atuam na limpeza e na cozinha, trabalhadores que, geralmente, são terceirizados. Contudo, na maioria das unidades educacionais, esses funcionários permanecem alheios às discussões e decisões que subsidiam a construção do Projeto Político Pedagógico, apresentando uma postura subalterna em relação aos gestores e aos demais membros da comunidade escolar. A partir dessa realidade, a presente pesquisa estuda quais elementos da pedagogia de Paulo Freire podem contribuir para a construção de um caminho investigativo e formativo, que possibilite a profissionais não docentes se assumirem como educadores na escola, saindo da condição de meros coadjuvantes do processo educativo. A prática formativa descrita e analisada nesta dissertação está fundamentada nos princípios da investigação temática, metodologia coerente com a perspectiva de uma educação problematizadora e emancipatória. O trabalho de formação envolvendo trabalhadores terceirizados que atuam em uma escola pública municipal, localizada na cidade de São Paulo, foi desenvolvido por mim, pesquisadora e diretora escolar, no decorrer de doze encontros, realizados ao longo do ano de 2015. A análise dos resultados da pesquisa apontam que a formação desses sujeitos contribuiu para a compreensão e superação de uma realidade desumana vivida por eles no cotidiano da escola: a invisibilidade

Made available in DSpace on 2015-03-26T13:44:34Z (GMT). No. of bitstreams: 1 texto completo.pdf: 1231262 bytes, checksum: a3720d23b93095d47a60e914dab0edba (MD5) Previous issue date: 2014-03-28 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / The work here presented aims to examine, from the psychoanalytic theory of Freudian and Jungian tradition, as well as from the theoretical postulates over the representation of modernity via the Literary Arts, in Latuf Isaias Mucci, Renato Cordeiro Gomes and Walter Benjamin, against the modern ambience brought by the years of the Belle Époque Rio de Janeiro‟s native folk, as well as ascertain the manifestation of perverse types and standards via the modern subject, through the bias of the literary discourse announced by João do Rio in his work Within the night. The goal is to properly apply the theoretical-critical fortune rescued in the study of the tales present in João do Rio‟s collectanea, in order to prove the existence of a phenomenology of perversion within his literary types. / O trabalho que aqui se apresenta tem por objetivo analisar, a partir da teoria psicanalítica de tradição freudiana e jungiana, bem como dos postulados teóricos a respeito da representação da modernidade pela Literatura, de Latuf Isaias Mucci, Renato Cordeiro Gomes e Walter Benjamin, diante do clima de modernidade instaurado pelos anos da Belle Époque de manifestação carioca, bem como averiguar a manifestação de tipos e padrões perversos através do sujeito moderno, pelo viés do discurso literário de João do Rio em sua obra Dentro da noite. A meta é aplicar adequadamente a fortuna teórico-crítica resgatada no estudo dos contos presentes na coletânea de João do Rio, a fim de que se comprove a existência de uma fenomenologia da perversão dentro de seus tipos literários.

This dissertation presents evidence for the influence which tenor Enrico Caruso had on the Italian Vocal Tradition. This impact was clearly boosted by the revolution realized in the fledgling recording industry, and the recordable disc. In the years of 1902-1920 gramophones became commonplace, and collecting recordings became an interest for many. This new technology required specialized skills, and was especially suited to certain qualities of voice. Caruso enjoyed immense success in this medium, in recording over 250 records. Italian vocal style at the turn of the century was changing, and Caruso employed a new "modern" style in his singing. His interpretive decisions, vocal method, and repertoire which he championed had an impact on the vocal tradition of future generations. Comparison of his recordings with tenors Fernando de Lucia, Giuseppe Anselmi, and Alessandro Bonci shows a marked contrast in styles of "the old school" and Caruso's "more straightforward" approach. A collection of historical documents for those who succeeded him include many biographies, reviews, and quotes to demonstrate the extent of his influence. Recordings also show a movement toward "the Caruso Sound." Jussi Bjoerling, Franco Corelli, Richard Tucker, Mario Lanza, and Luciano Pavarotti were all influenced by the great Caruso. Almost 100 years have passed since he sang his last performance. He continues to inspire singers to this day, through his recordings and legacy passed on by many generations. He is the ideal, the measuring stick for all tenors to follow, and continues even to today.

Call number: LD2668 .T4 1979 K65 / Master of Arts

This thesis investigates the significance of the Church's experience of transcendence in the theologies of Robert W. Jenson (b. 1930) and Alexander Schmemann (1921-1983). Both theologians emphasize the indispensable role of eschatology for Christian theology, but they offer strikingly different accounts of what that means. Following an introductory chapter, the first half of the thesis (chapters 2-4) clarifies the loss of transcendence by following Jenson's and Schmemann's respective theological diagnoses of the chief problems facing the Church in the late-modern West. Jenson argues that a long hidden error in the ontology of the doctrine of God is the underlying cause of the nihilism pervading Western culture. Schmemann perceives secularism as the pervasive cultural backdrop to Christian faith in the West, identifying the betrayal of the Orthodox Church's liturgical experience of the Kingdom of God as the chief culprit. By placing their critiques in dialog with one another I further trace the mutually diagnosed problem of the Church's debilitated eschatology to underlying problems in received ontologies of transcendence. The second half of the thesis (chapters 5-7) explores Jenson's and Schmemann's theological proposals for rehabilitating eschatology. Jenson revises the ontology of God to more adequately fit the God identified by the gospel. His narratival ontology enables him to conceptualize God's transcendence in terms of triune faithfulness through time rather than in metaphysical immunity to time. Schmemann retrieves a symbolic ontology in order to affirm the sacramentality of the world by which God's transcendence can be mystically experienced in the Church's liturgical worship. I argue that Jenson's theological rejection of timelessness rests upon historicist assumptions which Schmemann's eschatological theory has resources to withstand and that, furthermore, theology should preserve apophatic humility rooted in the aseity of God rather than historicize the doctrine of God as Jenson proposes.

Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: This thesis is a critical study of the work of John Rawls, political philosopher, and Reinhold Niebuhr, theologian. The work of these two scholars is brought into dialogue with theological thought to work towards a Christian notion of justice which seeks more than justice as fairness but realises the impossibility of perfect love in this world. Rawls’s two principles of justice form the basis of the discussion, with liberty placed prior to equality, and permissible inequalities only allowed when the weakest benefit. He excludes religion and moral reasoning from justice, essentially any thick theory of the good, in favour of the right; any conception of the good must be in agreement with the right and a thin theory of the good is necessary to guide people in the right direction. In his later works he accepts that people will mostly be guided by some moral or religious thought. Niebuhr believed that a prophetic religion combines an utmost seriousness about history with a transcendent norm. Hope, faith and love form the foundation of a call to a continual struggle for justice and equality. The boundaries in which justice is sought are being continually extended as global cooperation and dependence increase. Perfect justice would be a state of solidarity with no conflict of interests. Because people are a combination of vitality and reason, the social coherence of life can never be based on pure rationality. Our truth is never the truth; we are always subjective and prejudiced. There can be no universal rational standards of justice or neutrality in social struggle. Love is the primary law of nature and a fundamental requirement of social existence. We are called to involvement in society by the very nature of our justification by faith. Equality as the pinnacle of the ideal of justice points towards love as the final norm of justice; for equal justice is the realization of community under the conditions of sin. Justice as imperfect love aims for an equality which is increasingly inclusive and continuously creates space for people to live in harmony. In the final chapter, Rawls and Niebuhr are brought into critical discussion with other theologians. The Christian preference for the poor, an inherent part of theological justice begins the discussion. The importance of moral reasoning for justice comes into conflict with Rawls’s idea that there should be no thick theory of the good influencing justice. Human dignity is an important facet of justice. The inalienable dignity owed to every human being, created in the image of God, is an essential part of theology and can enrich secular theories of justice. Justice necessitates community. People learn how to behave in a way which is just, moral and ethical from their associations in communities. The church community can provide an important place where dialogue and learning can take place. The boundaries of justice are ever-increasing. Globalisation presents challenges to where and how justice is implemented and we become increasingly aware of how our actions affect other people. The responsibility of the struggle for justice is everincreasing. The eschatological hope and the specific way of life which can be offered by the church complete the Christian notion of justice. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n kritiese studie van die werk van die politieke filosoof John Rawls en die teoloog Reinhold Niebuhr. Hierdie denkers se werk word met teologiese nadenke in gesprek gebring om sodoende ’n Christelike idee van geregtigheid te vorm wat meer as billikheid wil wees, en wat terselfdertyd die onmoontlikheid van perfekte liefde in dié wêreld erken. Rawls se twee beginsels van geregtigheid vorm die basis van die argument, deurdat vryheid voor gelykheid geplaas word en met die enigste toelaatbare ongelykhede dié wat tot die swakstes se voordeel is. Hy maak nie gebruik van godsdienstige of morele arugmente om geregtigheid te begrond of vul nie – enige begrip van die goeie moet in ooreenstemming met die regte wees en slegs ’n dun teorie van die goeie is nodig om mense in die regte rigting te lei. Hy aanvaar in sy latere werk dat die meeste mense tog deur morele denke of godsdiens gelei sal word. Niebuhr glo dat ’n profetiese godsdiens ’n diepe erns met die geskiedenis met ’n transendente norm kombineer. Hoop, geloof en liefde vorm die grondslag van ’n oproep tot ’n voortdurende stryd om geregtigheid en gelykheid. Die beperkinge waarbinne geregtigheid gesoek word, word voortdurend uitgebrei soos globale samewerking en afhanklikheid verhoog. Volmaakte geregtigheid sou ’n toestand van solidariteit met geen konflik van belange wees. Omdat mense 'n kombinasie van vitaliteit en rede is, kan die sosiale kohesie van die lewe nooit op suiwer rasionaliteit gebaseer word nie. Óns waarheid is nooit dié waarheid nie en ons is altyd subjektief en bevooroordeeld. Daar kan geen universele rasionele standaarde van geregtigheid of neutraliteit in die sosiale stryd wees nie. Liefde is die primêre wet van die natuur en ’n fundamentele vereiste vir sosiale bestaan. Ons word geroep tot betrokkenheid in die samelewing op grond van die regverdigmaking deur geloof. Gelykheid as die toppunt van geregtigheid verwys na liefde as die finale norm van geregtigheid, want gelyke geregtigheid is die verwesenliking van die gemeenskap onder die voorwaardes van die sonde. Geregtigheid as onvolmaakte liefde het gelykheid wat toenemend inklusief is en voortdurend ruimte skep waar mense in harmonie kan lewe ten doel. In die laaste hoofstuk van hierdie studie word Rawls en Niebuhr in kritiese gesprek met ander teoloë gebring. Die bespreking begin met die Christelike voorrang vir die armes, ’n basiese element van teologiese geregtigheid. Die belang van morele redenering vir geregtigheid kom in konflik met Rawls se idee dat enige dik teorie van die goeie geregtigheid nie behoort te beïnvloed nie. Menswaardigheid is 'n belangrike faset van geregtigheid. Elke mens – as beeld van God – se onvervreembare waardigheid, vorm ’n noodsaaklike deel van die teologie en kan sekulêre teorieë van geregtigheid verryk. Geregtigheid vereis gemeenskap. Mense kan in gemeenskappe leer hoe om op te tree op 'n manier wat regverdig, moreel en eties is. Die kerk as gemeenskap kan 'n belangrike plek wees waar dialoog en opvoeding kan plaasvind. Die omvang van geregtigheid neem steeds toe. Globalisering bied uitdagings oor waar en hoe geregtigheid geïmplementeer behoort te word en ons raak meer bewus van hoe ons aksies ander mense beïnvloed. Die verantwoordelikheid vir die stryd om geregtigheid neem ook steeds toe. Die eskatologiese hoop en die manier van lewe wat die kerk kan aanbied voltooi die Christelike idee van geregtigheid.

Symbolo-Fidéisme is a theological method resulting from the combination of two complementary teachings : "Symbolisme", an epistemology professed by Auguste Sabatier (1839-1901) and a soteriology, "Fidéisme", taught by Eugène Ménégoz (1838-1921). Symbolo-Fidéisme cannot be identified apart from these two men, it is therefore necessary, if we wish to grasp to a full extent its genesis and development, to gather some information concerning their life and work.