Este trabalho analisa a recepção de Georg Büchner (1813-1837) por Bertolt Brecht (1898-1956) enfocando a sua fase criativa inicial. Especificamente analisa-se a abordagem da recepção do drama Woyzeck em Tambores na Noite e da narrativa Lenz, de Büchner, em Baal de Brecht. As duas obras de Büchner, como a maior parte de seus trabalhos, foram publicadas postumamente: Lenz, em 1837, e Woyzeck, em 1878. Esta última estreou em 1913. A obra do autor, quase desconhecida em sua época, encontrou ressonância no Realismo e no Naturalismo, mas o auge da recepção se deu na virada do século XIX para o XX, com a Modernidade e os expressionistas. A presente análise investiga a repercussão de Woyzeck e de Lenz como formas específicas da recepção de Büchner por Brecht. Os dois escritores são importantes por refletirem posições críticas quanto à política e quanto ao ideário de suas épocas, na Alemanha. Brecht usou ambas as obras de Büchner como inspiração para pôr em evidência a posição do indivíduo frente a uma época em decadência, que se caracteriza ademais pela política autoritária na Alemanha, bem como pela falta de liberdade individual. A análise baseia-se na pesquisa hermenêutica de Hans Gadamer e nas premissas acerca da estética da recepção de Hans Robert Jauss. Partindo da estética da recepção, os dramas Tambores na Noite e Baal são examinados quanto à sua intertextualidade com o drama Woyzeck e a narrativa Lenz de Büchner, com auxílio de reflexões elaboradas por Broich e Pfister, num método que permite analisar as relações históricas e textuais entre obras literárias. Neste trabalho, procuramos estabelecer uma relação intertextual direta entre Woyzeck e Tambores na Noite e também entre Lenz e Baal, algo negligenciado na pesquisa literária até o presente momento. / This work analyzes the reception of Georg Büchner (1813-1837) by Bertolt Brecht (1898-1956), focusing Brechts initial creative phase. In particular, the reception of the drama Woyzeck in Drums in the Night and of the novel Lenz, from Büchner, in Baal, from Brecht, is analyzed. Both works of Büchner, as is also the case for the majority of his remaining texts, were published posthumously: Lenz, in 1837, and Woyzeck, in 1878; the drama had its premiere only in November 1913. His works, close to unknown at his time, obtained some resonance in realism and in naturalism but the peak of the reception of his works occurred only in the beginning of the XXth century, with modernism and the expressionists. The present analysis investigates the impact of Woyzeck and Lenz and the specific form of Brechts reception of Büchner. Both these authors are important since they reflect critical positions within the political and ideological scenarios of their times, in Germany. Brecht used both works from Büchner as inspiration to put in evidence the position of the individual in a time of decadence, which, moreover was characterized by an authoritarian and repressive politics in Germany, as well as the lack of individual freedom. This analysis is based in the literary hermeneutics of Hans Gadamer, and the premises of the reader-response criticism of Hans Robert Jauss. The dramas Drums in the Night and Baal are examined taking into account the intertextuality with the drama Woyzeck and narrative Lenz of Büchner, with the help of reflections elaborated by Broich and Pfister, a method which allows to clarify the historic and textual relations of literary works. In this thesis we attempt to establish a direct intertextual relation between the dramas Woyzeck and Drums in the Night and also of Lenz and Baal, which had not been previously identified in literary research up to now.

En mettant l’accent sur les figures extrabibliques de Dieu, cette recherche explore des aspects souvent négligés du développement de l’identité de la divinité qui est devenue à certain moment le Dieu unique et tout puissant des monothéismes « abrahamiques ». Pour les Égyptiens tous les baalim étaient des manifestations séthiennes. Seth, divinité très ancienne est devenue figure extrabiblique de Yhwh, très souvent oubliée, on a essayé d’explorer ses différents aspects en suivant son évolution et ses liens avec les populations d’origine sémitique et de manière générale de la côte levantine. Il est à l’autre extrême d’une longue période de temps, précisément au moment du dernier empereur romain non-chrétien, Julien II que l’on va chercher la trace d’une autre figure extrabiblique négligée de Dieu qui est très complexe. Il s’agit, en fait, de multiples approches philosophiques à l’idée d’une divinité supérieure. La deuxième partie de la thèse s’occupe des figures vétérotestamentaires de Dieu. Complément aux figures extrabibliques, on trouve dans la Bible hébraïque fortes traces d’un panthéon primitif autour de Yhwh/El et sa parèdre. Les dynamiques d’assimilation, association, usurpation, fusion et rejet des attributs des membres de cette « famille divine » en faveur d’une seule divinité toute puissante se trouvent dans les textes bibliques. / Putting the accent on the extrabiblical images of God, this research explores some often neglected aspects of the process which lead to the formation of a particular identity for the Only and all mighty God of the “abrahamic” monotheisms. For the Egyptians, all baalim were sethian manifestations. Seth, a very ancient god, became one of the sometimes forgotten Yahwe’s extrabiblical images. We have explored its different aspects following its evolution and ties with semitic populations, and in general with those of the Levantine coast. On the other chronological extreme of a very long historical period, during the reign of the last non-christian Roman Emperor, Julian the 2nd, we looked for another very complex extrabiblical image. It is is in fact, not one but many philosophical approaches to the ida of a superior divine entity. The second chapter studies God’s images inside the Hebrew Bible. These images are related and they complete the extrabiblica ones. In the biblical text we find strong tacs of an ancient local pantheon leaded by Yahweh/El and his paredra. We find in the biblical texts dynamics of assimilation, association, substitution, equivalence, fussion and rejection of divine attributs from this “family of gods” to the Only God.

Este trabalho analisa a recepção de Georg Büchner (1813-1837) por Bertolt Brecht (1898-1956) enfocando a sua fase criativa inicial. Especificamente analisa-se a abordagem da recepção do drama Woyzeck em Tambores na Noite e da narrativa Lenz, de Büchner, em Baal de Brecht. As duas obras de Büchner, como a maior parte de seus trabalhos, foram publicadas postumamente: Lenz, em 1837, e Woyzeck, em 1878. Esta última estreou em 1913. A obra do autor, quase desconhecida em sua época, encontrou ressonância no Realismo e no Naturalismo, mas o auge da recepção se deu na virada do século XIX para o XX, com a Modernidade e os expressionistas. A presente análise investiga a repercussão de Woyzeck e de Lenz como formas específicas da recepção de Büchner por Brecht. Os dois escritores são importantes por refletirem posições críticas quanto à política e quanto ao ideário de suas épocas, na Alemanha. Brecht usou ambas as obras de Büchner como inspiração para pôr em evidência a posição do indivíduo frente a uma época em decadência, que se caracteriza ademais pela política autoritária na Alemanha, bem como pela falta de liberdade individual. A análise baseia-se na pesquisa hermenêutica de Hans Gadamer e nas premissas acerca da estética da recepção de Hans Robert Jauss. Partindo da estética da recepção, os dramas Tambores na Noite e Baal são examinados quanto à sua intertextualidade com o drama Woyzeck e a narrativa Lenz de Büchner, com auxílio de reflexões elaboradas por Broich e Pfister, num método que permite analisar as relações históricas e textuais entre obras literárias. Neste trabalho, procuramos estabelecer uma relação intertextual direta entre Woyzeck e Tambores na Noite e também entre Lenz e Baal, algo negligenciado na pesquisa literária até o presente momento. / This work analyzes the reception of Georg Büchner (1813-1837) by Bertolt Brecht (1898-1956), focusing Brechts initial creative phase. In particular, the reception of the drama Woyzeck in Drums in the Night and of the novel Lenz, from Büchner, in Baal, from Brecht, is analyzed. Both works of Büchner, as is also the case for the majority of his remaining texts, were published posthumously: Lenz, in 1837, and Woyzeck, in 1878; the drama had its premiere only in November 1913. His works, close to unknown at his time, obtained some resonance in realism and in naturalism but the peak of the reception of his works occurred only in the beginning of the XXth century, with modernism and the expressionists. The present analysis investigates the impact of Woyzeck and Lenz and the specific form of Brechts reception of Büchner. Both these authors are important since they reflect critical positions within the political and ideological scenarios of their times, in Germany. Brecht used both works from Büchner as inspiration to put in evidence the position of the individual in a time of decadence, which, moreover was characterized by an authoritarian and repressive politics in Germany, as well as the lack of individual freedom. This analysis is based in the literary hermeneutics of Hans Gadamer, and the premises of the reader-response criticism of Hans Robert Jauss. The dramas Drums in the Night and Baal are examined taking into account the intertextuality with the drama Woyzeck and narrative Lenz of Büchner, with the help of reflections elaborated by Broich and Pfister, a method which allows to clarify the historic and textual relations of literary works. In this thesis we attempt to establish a direct intertextual relation between the dramas Woyzeck and Drums in the Night and also of Lenz and Baal, which had not been previously identified in literary research up to now.

This dissertation concerns the interpretation of theophanic imagery in the Prophets. In essence, my argument is that the imagery which attends and describes theophany in the poetic books of the Hebrew Bible is mythic and not metaphorical-that it should be interpreted in relation to the Chaoskampf myth, as Yahweh defeats chaos and restores order, rather than being understood as a metaphorical comparison with natural phenomena. In arguing this way, however, I am taking a new approach to theophanic imagery, for such imagery has almost uniformly been understood in Old Testament scholarship as metaphor. Before examining in detail this traditional and more widespread approach to theophanic imagery and the alternative to it which I wish to suggest, however, it will be helpful to state at the outset two foundations upon which my argument rests and the specific texts which will be enlisted to support it.

Thesis--Amsterdam, Vrije Universiteit. / Includes bibliographical references.

Texte remanié de: Diss., 1990. / Contient le texte en akkadien du Rituel de NIN.DINGIR, Emar 369, en transcription avec sa trad. anglaise. Bibliogr. p. 303-320. Index.

This dissertation investigates the identity of Lady Wisdom, the enigmatic figure in Proverbs 8:22–31. The presupposition of this investigation is a widely shared expert interpretation, namely, that Lady Wisdom is a multifaceted female divine figure whose origin and characteristics are interwoven with those of a number of ancient Near Eastern goddesses. The main contribution of this project is to argue that the Ugaritic goddess Anat be considered a possible precursor of Lady Wisdom. According to the author, a fluid and complementary relationship exists between Lady Wisdom’s depiction in the Hebrew Bible and Anat’s depiction in ancient Near Eastern religions, especially since certain aspects of their origin, status, and function are similar. The project also sheds light on the pivotal role of Lady Wisdom as a co-creator and mediator of the heavens and the earth. She should be regarded as a co-creator who is an active and mobile participant in God’s creative work; she is found not only in Proverbs but also in other biblical and deuterocanonical traditions. Moreover, she is a perfect mediator not only between the creation traditions and wisdom literature but also between the divine and human realms. Her mysterious identity is manifested in her own words and in others’ descriptions of her. Humans can either accept or reject Lady Wisdom, but only those who recognize and appreciate her divine knowledge are able to embrace truth in their lives.

Baal teshuvas are traditionally observant Orthodox Jewish individuals who were previously not religiously observant and chose to become observant at a later juncture in their lives. This population is at risk of psychosocial dysfunction, particularly in the area of marriage, but little or no research has been conducted with this population. The purpose of this study was to study how 1 factor, the laws of family purity, an ancient set of Jewish laws governing sexual behavior between husbands and wives, may have an effect on marital satisfaction among baal teshuvas. Areas of marital satisfaction were measured by the Revised Dyadic Adjustment Scale, Triangular Love Scale, and New Sexual Satisfaction Survey. Relational-cultural theory and relational spirituality were used to describe how spirituality affects individual well-being and the quality of one's relationships with others. A sample of 44 male and 59 female baal teshuvas completed the surveys. MANOVAs and 2-factor ANOVAs were conducted to compare the effects of gender and level of observance of family purity laws on marital satisfaction survey results. Results indicated a significant difference only by gender on the sexual satisfaction measure, although it is not known how much of a difference there was between the genders. This study reinforces indications from past research that studying sexual satisfaction in marriages is an increasingly important area of study and clinical practice. This study may lead to positive social change by identifying methods to improve marital satisfaction in the newly religious population. In addition, the results may provide further evidence supporting the already known positive psychological benefits of the laws of family purity.

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)

The Old Testament is the story of Yahweh and His Covenant relationship with His people Israel. Many other Ancient Near Eastern (ANE) peoples are mentioned in the context of their relationship to Israel. This Covenant relationship which began with Abraham had a core component, the gift of land (Gen 12:7), the Promised Land. The Covenant was ratified at Mount Sinai where the terms, the Ten Commandments were given to Israel. Core to the terms was the obligation that Israel would serve no other god but Yahweh and without any representative image. Israel must be a monotheistic people. Only then would they retain the Promised Land. The Promised Land was occupied by the Canaanites. The Canaanites though difficult to identify with precision, were a people whose religious cult was the direct opposite of Yahwism. They worshipped Baal the fertility god. The fertility cult was a belief that there is no absolute being but a universal realm with a womb of fertility. This womb is the source of fertility and the gods are the agents. In the land of Canaan, Baal was the agent of fertility. The wealth and fertility of the land, crops, livestock, and humans was attributed to Baal. Baal was worshiped through the fertility cult which had cult personnel like prophets, and temple prostitutes. The fertility cult had festivals in which sympathetic magic was performed to induce the gods into action. This magic involved cultic sex and wine consumption in honor of Baal. The Canaanites were driven out of the land lest they influence Israel to copy their ways. This would violate the Covenant and Israel would be ejected out of the land because the occupation was based on keeping the Covenant. There were no strict conditions of obedience in Baal worship like in the Covenant. Baal offered them release from „Covenant Obedience‟ to indulge in sensuality while enjoying the blessings. In the end, the Baal fertility cult had such a negative impact on the Covenant that Israel was ejected out of the Promised Land and deported into the Babylonian Exile as seen in the book of Jeremiah / Old Testament and Ancient Near Eastern Studies / D. Th. (Old Testament)