Made available in DSpace on 2014-12-17T14:35:59Z (GMT). No. of bitstreams: 1 RodsonRSN.pdf: 2125131 bytes, checksum: 4d90d46d526b14e73cc91b2353aaa938 (MD5) Previous issue date: 2007-12-17 / This work aims to analyze the relationship among culture, education and rhetoric on the sermons of the Priest Antonio Vieira (1608-1697). It discusses the presence of oratory on the Western teaching since its Greek origins until the formation of the Ratio Studiorum in 17th-century. Brazilian society is defined as baroque and the rhetoric arises as element essential in the elaboration of the social imaginary speeches and, occupying as an essencial element in the elaboration of discursese and social imaginaries, occupying the centre of controversies, about questions like reason and the faith, ethics and the politics, the nature of the Indian and African peoples, even over the own construction of the modern subject. In this context the vieira?s preaching discharges the functions of kerigma (preaching), didach? (education) and politics (action). The research consisted in a finicky reading over five of these sermons that were returned in the presence of different audiences. The pulpit was the cathedra where Vieira used his sermons as a manner of social mobilization that aimed not only teaching a determined knowledge of reality, but altering cruel situations like Indian and poor people slavery in his epoch. Education by Vieira consist in a tension between utopian hopes and urgencies of practice. The rhetorical tradition affirms the interdependence of technical ethics and politics aspects. To know is not enough is necessary to convince and to move, realizating passage from theorical to practical liverly. It presupposes still the preoccupation with the solidity of argumentation and of reasoning, a wide cultural formation, the requirement of a civic ethics and, mainly, the adequacy between content and the specifics of audience / Este trabalho objetiva analisar a rela??o entre cultura, educa??o e ret?rica nos serm?es do Padre Antonio Vieira (1608-1697). Discute-se a presen?a da orat?ria no ensino ocidental das suas origens gregas a forma??o do Ratio Studiorum no s?culo XVII. A sociedade brasileira ? definida como barroca e a ret?rica surge como elemento essencial na elabora??o dos discursos e imagin?rios sociais, ocupando o centro das pol?micas sobre quest?es como a raz?o e a f?, a ?tica e a pol?tica, a natureza dos povos ind?genas e africanos, e mesmo sobre a pr?pria constru??o do sujeito moderno. Nesse contexto a prega??o vieirense desempenha as fun??es de kerigma (prega??o), didach? (ensino) e pol?tica (a??o). A pesquisa constituiu-se da leitura minuciosa de cinco desses serm?es, proferidos perante diferentes audit?rios. O p?lpito era a c?tedra onde Vieira usara dos seus serm?es como forma de mobiliza??o social, que buscava n?o apenas ensinar um determinado conhecimento da realidade, mas alterar situa??es cru?is como a da escravid?o dos ?ndios e pobres em sua ?poca. A educa??o em Vieira consiste numa tens?o entre as esperan?as ut?picas e as urg?ncias da pr?tica. A tradi??o ret?rica afirma a interdepend?ncia dos aspectos t?cnicos, ?ticos e pol?ticos. N?o basta saber ? preciso convencer e mover, realizando a passagem do te?rico ao pr?tico vivencial. Pressup?e ainda a preocupa??o com a solidez da argumenta??o e do racioc?nio, uma forma??o cultural ampla, a exig?ncia de uma ?tica c?vica e, principalmente, a adequa??o entre o conte?do ?s especificidades do audit?rio

Orientador: Jean Marcel Carvalho França / Resumo: A crença em eventos miraculosos foi muito comum entre as gentes do Brasil dos tempos da colônia. Um dos atores centrais dessa prática foram os intercessores, homens que atuavam como uma espécie de “ponte” entre Deus e os fiéis, interpelando o primeiro em nome dos segundos. A prova da expressividade desta crença é a quantidade de vezes em que acontecimentos milagrosos foram citados nos diversos escritos em língua portuguesa, produzidos durante o período colonial, indicando que o evento milagroso era parte corriqueira do cotidiano de diversos colonos. Muitos dos intermediadores de milagres eram santos e santas já conhecidos no mundo cristão, entretanto, a partir do século XVI, mas de maneira mais significativa, no início do XVII, os mártires e varões insignes do processo de colonização passaram a aparecer, nas narrativas, como realizadores de portentos miraculosos. Tal presença cresceu notadamente ao longo do século, todavia, na virada do Seiscentos para o Setecentos, houve uma nova alteração: a diminuição gradual das narrativas milagrosas com menções a mártires e varões insignes e a diversificação dos agentes do milagre. O objetivo desta pesquisa é compreender essas variações, por meio de algumas questões colocadas à documentação da época (séculos XVI, XVII e XVIII): o que a crença nos milagres representou no cotidiano das pessoas, em uma época marcadamente religiosa, como o período colonial do Brasil? O que era entendido como um milagre? Através de quem e por quais meios os s... (Resumo completo, clicar acesso eletrônico abaixo) / Abstract: The belief in miraculous events was very common among the people of colonial Brazil. One of the central actors of this practice was the intercessors, who acted as a kind of "bridge" between God and the faithful, questioning the first in the name of the second. The proof of the expressiveness of this belief is the number of times miraculous events were cited in the various Portuguese-language writings produced during the colonial period, indicating that the miraculous event was a common part of the daily life of various settlers. Many of the miracle middlemen were saints already known in the Christian world; however, from the the sixteenth century onwards, but more significantly in the early seventeenth century, the martyrs and distinguished men of the colonization process began to appear in the narratives as the performers of miraculous portents. Such a presence grew notably throughout the century, but at the turn of the Six Hundred to the Seven Hundred, there was a new change: the gradual diminution of miraculous narratives with mention of martyrs and men of distinction of miracle workers. The purpose of this research is to understand these variations, through some questions posed to the documentation of the time (16th, 17th and 18th centuries): what belief in miracles represented in the daily lives of people in a markedly religious era, such as the colonial period of the Brazil? What was the meaning of miracle? Through whom and by what means about the miracles disseminated ... (Complete abstract click electronic access below) / Mestre