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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

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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.

Martin Buber was an internationally known scholar, teacher, and author whose works covered education, communication, politics, theology, philosophy, counseling, and related fields. The purpose of this study was to discover the implications of Buber's philosophy of education for the student services profession. Previous attempts to relate Martin Buber's philosophy to student services were reviewed and a "Buber Primer" of useful terms for the student services professional was presented. The implications of education of character, dialogue, and educator-student relationship for four central questions for the student services profession were addressed: (1) Who are we as professionals?; (2) What are we supposed to do; (3) How?; and (4) Why? Buber proposes that education is essentially the education of character. Student services professionals should define themselves as educators; persons concerned with the development of the whole student. Buber defines dialogue as a seven step process: a turning of the being, confirmation, a sense of empathy, authenticity, common fruitfulness, silence, and commitment. Professional educators are encouraged to engage students in dialogue. Dialogue is defined as the delivery mechanism for developmentally based student services and for the education of character. Buber's concepts were related to the various activities of student services. Martin Buber's philosophy of dialogue and his 'education of character' should enhance the ability of professionals in student services to serve all students more intelligently and effectively. This study concluded that Martin Buber's philosophy belongs both in the vocabulary and the practice of student services. / Graduation date: 1990

The thesis deals with psychosomatical studies and mainly studies of the Acting with the Inner Partner discipline by Ivan Vyskočil. In connection with the theoretical dialogue principle in the work of Martin Buber and out of her own reflections of practical studies, the author tries to touch spiritual lapping such disciplines might offer. Through an essayistic form she is also looking around her own spiritual life path and is asking about how much does one's experiencing of the spiritual grow out of his own body awareness.

Orientador: Suzi Frankl Sperber / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-12T21:07:12Z (GMT). No. of bitstreams: 1 Andrade_LeoAgapejevde_M.pdf: 1021111 bytes, checksum: ad51bff5f5132dd98bae89cce692ca39 (MD5) Previous issue date: 2009 / Resumo: Proponho o estudo das anedotas compiladas por Martin Buber em Histórias do Rabi à luz da filosofia do diálogo, concebida pelo próprio Buber, principalmente à luz das palavras-princípio Eu-Tu e Eu-Isso. Como pano de fundo e substrato cultural, tomo o universo cultural hassídico polonês, cujo auge se deu na Europa oriental, do começo do séc. XVIII ao final do séc. XIX, e que influenciou essencialmente a filosofia de Buber em sua visão de uma ética das relações humanas, baseada em sua peculiar visão do Hassidismo polonês. Na presente dissertação, pesquiso a aplicação literária da filosofia de Buber como conseqüência do papel das narrativas hassídicas na vida comunitária e nas experiências interpessoais (essencialmente baseadas na relação Eu-Tu), e vice-versa: ou seja, como essas narrativas determinam as relações interpessoais e sua relação com experiências com o sagrado, entre os hassidim. Teço essas considerações sob o pressuposto de que as narrativas hassídicas e seus aspectos poéticos estão intimamente relacionados aos modos como as experiências pessoais com a Divindade são transmitidas / Abstract: I intend to study the hassidic stories colected by Martin Buber on a book titled Die Erzählungen der Chassidim, under the principles of Buber's Dialogic Philosophy, mainly the principle-words I-Thou and I-It. As a cultural substract, I deal with the polish hassidic cultural environment on early 18th and late 19th centuries, in East and Middle Europe. This emphasis on Hassidism justified by the fact that this jewish "sect" has essentialy influenced Buber's philosophy on an ethic view on human and communitarian relationships. On this master thesis, I research the literary application of Buber's philosophy as a consequence of how the hassidic stories and its function on communitary life determinates interpersonal experience (essentially based on I-Thou relationship) and vice-versa: I mean, how these stories determinate interpersonal experiences and its relation to sacred experiences among the hassidim, after considering that hassidic stories and its / Mestrado / Literatura e Outras Produções Culturais / Mestre em Teoria e História Literária