Inaug. _ Diss.: Philosophisch-historische Fakultät: Basel: 1975. Contient le texte de B. Kimura: "Uber Amae", traduit du japonais et extrait du 4e chapitre de l'ouvrage: "Hito to hito to no aida". _ Bibliogr. p. 105-133. Index.

Texte remanié de: Diss.--Geisteswissenschaftliche Fakultät--Wien--Universität, 1993.

Inaug.-Diss.--Psychologie--Zürich, 1981. / Bibliogr. p. 125-132.

Thesis (M.A.)--University of Texas at El Paso, 2008. / Title from title screen. Vita. CD-ROM. Includes bibliographical references. Also available online.

Orientador: Antonio Fernando da Conceição Passos / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes / Made available in DSpace on 2018-08-01T12:05:54Z (GMT). No. of bitstreams: 1 Yakhni_Sarah_M.pdf: 2515261 bytes, checksum: 0a3bb5e5a8abf3ba66394690365e5cf0 (MD5) Previous issue date: 2001 / Resumo: Nosso trabalho situa-se dentro do contexto dos documentários que se constituem através do encontro entre o realizador e o sujeito do filme. Partimos do pressuposto de que a qualidade da presença do realizador é fundamental para a relação que acontece durante as filmagens no sentido de trazer para o plano da representação elementos marcantes da obra como um todo. O objetivo do nosso trabalho é investigar a relação que se estabelece entre o realizador cinematográfico e o outro que se constitui no tema do filme documentário. A nossa preocupação é investigar as condições para que esse encontro aconteça de maneira autêntica e reveladora e perceber a sua contribuição na realização dessa representação artística que é o documentário / Rèsumé: Notre oeuvre se situe dans le contexte des documentaires qui se composent à travers Ia rencontre entre le realisateur et le sujet du film. Nous partons du presuposé que Ia qualité de Ia présence du réalisateur est fondamentale pour le rapport qui se passe durant les filmages dans le sense d'apporter au plan de Ia représentacion des éléments marquants de I'oeuvre dans sa totalité. L'objectif de notre travail est d'investiguer le rapport qui s'établit entre lê realisateur cinématographique et le sujet du film qui consistue le thème du documentaire. Notre préocupation est dans le sense d'investiguer les conditions pour que cette rencontre se fasse de manière authentique et révélatrice et de percevoir as contribuition à Ia réalisationde cette présentation artistique qu'est ce documentaire / Mestrado / Mestre em Multimeios

No description available.

The thesis presented consists of three main sections: 1. Section A includes comprehensive and detailed critical analyses of Buber's monographs on the Old Testament, "Konigtum Gottes", "Der Gesalbte", "Der Glaube der Propheten", "Abraham der Seher", "Moses", "Recht und Unrecht. Deutung einiger Psalmen"; furthermore the translation of the Hebrew Bible into German is studied, a work Buber had carried out with the aid of Franz Rosenzweig. Buber's statements and interpretation are elaborated and compared with those of recent and contemporary scholars. This investigation brings to light Buber's peculiar and very often individualistic view. He rejects literary criticism which assumes written sources such as J, E, P in the Pentateuch; correspondingly he tries to trace strands of orally and then literarily transmitted traditions which were ingeniously combined by the Redactor(s). This redactional achievement is regarded by Buber as of great importance and of high quality. Modern research has made evident that Buber frequently perceives the proper relations and facts, more, however, through intuition than through convincing arguments (the details of the ancient traditions being usually far more complicated than Buber thinks them to be). His idea of Yahweh as Melekh of the wandering Israelite tribes e.g. has been proved to be wrong, but the conception of the leading and wayfaring God was expounded by Buber earlier and more clearly than in the studies of other scholars. Peculiar to Buber is the idea of an essential uUity of the Hebrew Bible to which so called "guiding words" ("Leitworte") make reference. In his translation (which shows a masterly command and sympathetic understanding of both Hebrew and German) he makes use of such "guiding words" and of the sensuous basic meaning of the individual verbal roots. The fundamental and predominant principle of Buber's hermeneutics appears in all his books on the Bible. It is the principle of dialogue between God and Man; and it is here that Buber finds the essence both of prophecy and of Israel's faith as a whole. 2. Section B tries to elucidate the theological, philosophical, and biographical background of Buber's hermeneutics. It comes out in his view of myth, saga, and historical reality. There is a clearly rationalistic approach to biblical miracle stories, but besides this an irrational intuition leads him to deeper understanding. Dilthey's influence becomes evident. Buber cannot be understood apart from the role that mysticism and chassidism played in his life; it was, however, the Hebrew Bible which helped him to overcome self-sufficient mysticism and chassidic gnosticism. Knowing about the relation of dialogue between God and Man, Buber can remain neither a pure mystic nor a pure existentialist (in the sense of modern existential philosophy). He is "atypical". His interpretation of the Bible is critical, not orthodox or fundamentalist in its approach, although he cannot deny the Jewish and rabbinical background of his learning. Personal religious experience goes hand in hand with scholarly methods of criticism. The principles of dialogue and existential commitment make him strictly discriminate between prophecy and apocalyptic. God speaks to Man in the present historical situation and claims a personal decision. There is no room for any speculations or taking a peep into an already certain and immutable future. The directness of the eternal revelation at every time and the continuous possibility of dialogue between God and Man are theological conceptions that exclude a particular salvation history ("Heilsgesohichte"). Buber is primarily interested in God's speaking, not in God's acting in oertain historical events. Buber's understanding of divine revelation cannot but regard every religion on earth as a sphere of God's disclosure. In opposition to the religion of the Bible, however, the pagan religions misunderstand God and his disclosure. But even for those living with biblical traditions God Himself may disappear for a time as the sun disappears in eclipse. Yet an eclipse is no extinction, and Buber demonstrates, by reference to Job and Deutero-Isaiah, the relevance of the Old Testament as a source of hope in a dark age. Section C summarizes the conclusions of the thesis and appreciates the work of Buber as an outstanding scholar - a work that is fascinating and stimulating even where we have to reject not a few of its results.

Thesis (Ph.D.)--Boston University / The purpose of this dissertation is to determine what takes place on the human side when a man says he has an encounter with God, with special reference to the thought of Martin Buber and of the Hebrew prophet, Jeremiah. The method has been to characterize each man's thought; to pay particular attention to the data lending themselves to psychological description, to the end of analyzing encounter with God in its epistemic, psychological and existential modes. On the basis of these characterizations, each of these men has been compared to the other to determine likenesses and differences; to assay the effect of culture at points of difference; and to summarize the points of likeness which might have abiding value. Findings and conclusions are: 1. Buber and Jeremiah find man's essential nature incomplete apart from relation to God. Fulfilment is possible in what Buber terms an I-Thou relation--a subject-subject relation as opposed to the subject-object relation of knowledge. Subject-subject relation is made possible by a unique category of being, which Buber calls the inborn Thou. This is not to say that man has an original self. A self has to be won. 2. A sense of lack (anxiety), a reaching out, the dual gestalt of man's own being together with objective reference of the Thou, a sense of fulfillment by a Persons over against one, standing in the relation of love--these minimal elements of encounter constitute the fountainhead of religion and ethics, as well as the occasion for man's social being to emerge and to be kept intact. Revelation comes in the form of Presence--presence as power. No verbal message is given. There is a sense of reciprocal relation, of inexpressible confirmation, and of an urge to act out the power of it in the world. 3. Jeremiah conceived man to be created by God and endowed with a drive to fulfillment like the migratory instinct in birds. Man is free to direct this drive toward God and find fulfilment, or to direct it elsewhere with little promise in the face of his precarious existence. 4. For both men, one's religious knowledge and his cultural modes of thought were part of the whole person taken into encounter and could affect the subsequent interpretation of it. Neither believed that encounter was sufficient without the remainder of experience; nor did either conceive the experience of immediacy as resulting from any form of mystical absorption. Jeremiah's tribal consciousness lends itself aptly both to illustrate the limits which culture can impose on revelation and also to reveal how the Presence can transcend the limits. 5. Relation to God is necessary for maintaining the integrity of one's I; otherwise, the world of things assumes the mastery, and persons are cheapened (Buber); or man loses his moral fibre (Jeremiah). 6. Jeremiah negatively illustrates Buber's judgment that verbal messages are not given in revelation. Recently from the Presence, he put his own thoughts into the mouth of God and delivered them as a "Thus saith the Lord." The mistakes he made indicate that alleged verbal messages in revelation do not stand on their own authority. They need further testing. 7. Buber and Jeremiah fonnd that perceptual data of religion gained in concrete life-situations were a reliable foundation upon which to build coherent religious truth. They would agree that this method of gaining religious truth has been a distinctive contribution of the Hebrew-Jewish religion.

Zugl.: Hamburg, Univ., Diss., 2009

Submitted by Alice Araujo (alice.caraujo@ufpe.br) on 2018-05-18T22:36:04Z No. of bitstreams: 1 DISSERTAÇAO Claudio Fernando da Silva.pdf: 1680369 bytes, checksum: db5dfd746d84a1a7c7c05d0ad29a430a (MD5) / Made available in DSpace on 2018-05-18T22:36:04Z (GMT). No. of bitstreams: 1 DISSERTAÇAO Claudio Fernando da Silva.pdf: 1680369 bytes, checksum: db5dfd746d84a1a7c7c05d0ad29a430a (MD5) Previous issue date: 2017-02-08 / Caminhos Buberianos na Formação Continuada de Professores: uma Perspectiva de Humanização à Educação contempla uma experiência educacional, desenvolvida por um grupo voluntário de professores, cujo propósito geral foi analisar, por um período de sete meses, um processo de formação continuada e suas repercussões na prática pedagógica, proporcionadas pela abordagem filosófico-pedagógica de Martin Buber e por suas contribuições para a formação humana dos educandos, com a inclusão da dimensão espiritual. À luz desse interesse, procuramos problematizar o modelo de formação continuada ou capacitação de professores que os sistemas de ensino oferecem, o qual não repercute na prática pedagógica do professor. Verificamos que essas formações promovem mais um encontro social entre os professores. Nessas capacitações, percebe-se uma visão reduzida da educação no que diz respeito ao trato com o educando em sua humanização. Compreendemos a educação como um processo que tem como objetivo contribuir com a formação humana do educando. O acompanhamento das capacitações vividas na referida experiência educativa forneceu algumas pistas para a possibilidade de uma prática pedagógica direcionada à formação integral do educando. Caracterizando-se enquanto um estudo qualitativo, este trabalho se estruturou nas abordagens fenomenológico-hermenêuticas. Os instrumentos metodológicos utilizados foram: os fichamentos do marco teórico; as leituras indicadas das obras de Buber; o Diário do Pesquisador; a participação dos professores e do pesquisador; e o registro em áudio dos encontros e a transcrição das falas que funcionaram como uma pequena réstia que ajudou no desvelamento e compreensão do fenômeno e na constatação de uma outra chave para refletir sobre os modelos redutores de capacitação vigentes na atualidade. Os momentos de diálogo com o pensamento buberiano se constituíram como um convite aos professores para buscarem os valores humanos que lhe são próprios, contribuindo para a humanização deles e de seus educandos. / Buberian Pathways in Continuing Education of Teachers: a Perspective of Humanization in Education contemplates an educational experience developed by a volunteer group of teachers with the general purpose of analyzing, for a period of seven months, a continuous formation process and its repercussions in pedagogical practice, provided by the philosophical-pedagogical approach of Martin Buber and his contributions to a human formation of the students, with the inclusion of the spiritual dimension. In the light of this interest, we tried to problematize the model of continuing education or teacher training that the educational systems provide, which does not have repercussions on the teacher's pedagogical practice. We verified that formative forms promote another social encounter between teachers. In these training, a reduced view is perceived of education in regard to dealing with the pupil in his humanization. We understand education as a process that aims to contribute to a human formation of the learner. The follow-up of the training lived in education and the educational experience provided some clues for a pedagogical practice which is directed to the integral formation of the learner. Characterizing itself as a qualitative study, this work is structured in the phenomenological-hermeneutic approaches. The methodological tools used were: the theoretical framework files; the indicated readings of the Buber’s works; the researcher's diary; the participation of the teachers and the researcher; And the audio recording of the meetings and the transcription of the lines that worked as a little clarity that helped in the unveiling and understanding of the phenomenon and in the finding of another key to reflect on the reducing models of current training. The moments of dialogues with the Buberian thoughts were constituted as an invitation to teachers to seek the human values that are their own, contributing to the humanization of them and their students.