C. D. Friedrich est le plus souvent présenté, dans l’historiographie traditionnelle, comme un peintre oublié durant les décennies qui ont suivi sa mort à Dresde, en 1840. Peu connu en dehors de son Allemagne natale, il n’aurait été redécouvert que grâce à cette grande rétrospective de l’art allemand que fut la Berliner Jahrhundert Ausstellung de 1906. La première biographie du XXe siècle que lui consacre l’historien norvégien Andreas Aubert, Dieu, liberté, patrie (Gott, Freiheit, Vaterland, 1915) attire l’attention sur l’orientation politique et patriotique de certaines de ses peintures. Cette thèse propose de reconsidérer divers aspects de la réception de l’œuvre du peintre, en la plaçant, non plus dans le seul contexte allemand mais dans celui, européen, du XIXe siècle. Si Friedrich a été longtemps méconnu des historiens d’art, il devint, de par sa culture poméranienne germano-scandinave, une référence aux yeux d’artistes scandinaves, qui entrèrent personnellement en contact avec lui ou par l’intermédiaire de son voisin d’atelier, le peintre norvégien J C. C. Dahl. Sujet d’intenses débats, non exempts de considérations politiques, la peinture de paysage est également devenue un enjeu patriotique en Allemagne et dans les pays scandinaves. L’objectif est de préciser la place de l’esthétique de Friedrich dans l’instauration de traditions picturales nordiques, au-delà des affinités et résonances pouvant unir les œuvres entre elles. Le suivi de cette trajectoire, passant par les pays nordiques et parvenant en France, permet également de relancer la question de la réception de Friedrich dans les milieux artistiques français, où il n’a pas exposé. / According to traditional historiography, Caspar David Friedrich was almost forgotten during several decades following his death in Dresden in 1840. Little known outside his native Germany, it is often said that he was rediscovered through the great retrospective of German nineteenth century art, the Berliner Jahrhundertausstellung, in 1906. The first biography of the artist published in the twentieth century, God, Freedom, Fatherland (Gott, Freiheit, Vaterland, 1915) by the Norwegian art historian, Andreas Aubert, draws attention on the patriotic orientation of some of his paintings. This thesis proposes to discuss different aspects of the reception of his oeuvre, not only in the German, but in the European context of the 19th century. If the painter was not recognized by the historians, he emerged, mainly thanks to his German-scandinavian Pomeranian culture, as a model among Scandinavian artists, who came largely through personal contact with Friedrich himself or via his neighbour and friend, the Norwegian painter J. C. C. Dahl. In the heart of intense debates in Germany and Scandinavia, landscape painting became a subject of political interest. This thesis is pointing the heritage of Friedrich aesthetics in the birth of Nordic painting traditions, beyond resonances and visual affinities between works. Following this itinerary through Nordic countries, reaching France, permits to question again the reception of Friedrich in French artistic milieux, where he never was on public display.

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Phenomenology systematically clarifies the structures and processes that make possible different experiences of communication based on pre linguistic foundation. This article explores this perspective and argues that it allows a deeper comprehension of experiences of personal and social reintegration through the interaction with animals of inmates and children with autism. Also, this article follows the thesis of David Abram: that the re discovery of the amplitude od the communicational possibilities in the human beings opens up alternatives of solution to the cultural discomforts that are growing deep in contemporary urban cultures of the world. / La fenomenología aclara sistemáticamente las estructuras y procesos que hacen posible las diversas experiencias comunicativas desde sus estratos fundamentales prelingüísticos. El artículo argumenta que esta perspectiva permite una comprensión más profunda de las experiencias de reintegración personal y social de reclusos y niños autistas a partir de la interacción con animales. Sostiene, siguiendo las tesis de David Abram, que el redescubrimiento de la amplitud de las posibilidades comunicativas en los seres humanos abre alternativas de respuesta a los malestares culturales que se van profundizando en las culturas urbanas contemporáneas.

O presente trabalho procura mostrar que para Hume poder fazer as distinções que ele pretende fazer no início do Tratado da Natureza Humana, entre impressões e idéias e entre idéias da imaginação e idéias da memória, Hume precisa ter recurso a elementos que não são dados empiricamente, como a crença em um mundo externo, atitudes em relação a percepções (crença) e propensões da mente. No entanto, argumentamos que estes não são nem pressupostos irrefletidos de Hume, nem medidas de contenção usadas quando problemas começam a aparecer, mas que constituem elementos imprescindíveis de sua filosofia, amplamente trabalhados por ele, e sem os quais a compreensão de sua filosofia ficaria severamente prejudicada. / The present work tries to show that, for Hume to be able to make the distinctions he intends to make at the beginning of A Treatise of Human Nature, between impressions and ideas, and between ideas of imagination and ideas of memory, Hume needs to make use of elements which are not given empirically, such as belief in an external world, attitudes towards perceptions (belief), and propensities of the mind. However, we argue that they are neither unexamined presuppositions made by Hume, nor accessory measures used to solve problems as they begin to show up in his philosophy; rather, they are necessary elements of his philosophy, thoroughly worked by him, and without which the understanding of Hume’s philosophy would become very limited.

A filosofia moral de David Hume é interpretada, predominantemente, como representante de um ceticismo normativo ou de uma moralidade psicologizada. Tais interpretações privilegiam um determinado hábito de leitura dos textos humeanos, influenciadas pelas denominadas "teorias da razão prática", afirmando que seu sistema filosófico não contempla a estrutura de racionalidade necessária para a fundamentação da normatividade da moralidade. De forma contrária, a presente investigação sustenta que a filosofia moral humeana permite uma interpretação normativa através do exame da "dinâmica dos sentimentos" presentes na natureza humana. A normatividade da moral é estabelecida, de acordo com o filósofo escocês, a partir do conteúdo valorativo dos sentimentos naturais de "dor" e "prazer" que "sentimos" de forma imediata. No entanto, isso não implica que sua filosofia moral possa ser reduzida a um puro hedonismo, subjetivismo ou relativismo moral. Defendemos que a sensibilidade moral, segundo Hume, providencia a discriminação das ações humanas com conteúdo valorativo através da comunicação dos sentimentos (simpatia) avaliados de um ponto de vista imparcial (espectador judicioso). Essa "dinâmica dos sentimentos" é o que denominamos de normatividade como reflexividade, ou seja, a sucessiva reflexividade produz um resultado normativo. Nossa tese conclui que, na visão do filósofo escocês, o problema da normatividade da moralidade pode ser respondido a partir das seguintes perspectivas: do conteúdo valorativo de sentimentos naturais, não de valores impostos por uma razão prática; da comunicação de sentimentos entre os agentes, não da deliberação solipsista do agente moral; do ponto de vista imparcial de um espectador judicioso, não dos interesses dos agentes envolvidos; da dinâmica de sentimentos com uma sucessiva reflexividade, não da reflexão de uma "pura razão". / David Hume's moral philosophy is mainly understood as a representative of a normative scepticism and also as a psychologised morality. Such conceptions privilege a reading habit of humeans texts influenced by the so called "theories of the practical reason'" stating that his philosophical system does not contemplate the rationality structure necessary for the grounds of normativity of morality. As opposed to this, the present investigation supports the idea that humean moral philosophy allows a normative interpretation by examining "dynamic of feelings" present in human nature. The normativity of moral is established, according to the Scottish philosopher, from the evaluative contents of natural feelings of "pain" and "pleasure" in which, we immediately "feel". However, that does not mean that his moral philosophy can be reduced to pure hedonism, subjectivism or moral relativism. We support the idea that moral sensibility, according to Hume, provides discrimination of worthy human actions through communication of the feelings (sympathy) evaluative from an impartial point of view (judicious spectator). Such "dynamic of feelings" is what we call normativity as reflexivity, in other words, successful reflexivity producing normative outcome. Our thesis concludes that according to the Scottish philosopher's view, the normativity of morality question can be answered from the following perspectives: from natural feelings' worth rather than from the worth imposed by practical reason; from communication of feelings between agents, rather than from the solipsist deliberation of moral agent; from the impartial point of view of a judicious spectator, rather than from the interests of the involved agents; from the dynamic of feelings with successive reflexivity, rather than from the reflexion of a "pure reason".

Made available in DSpace on 2016-08-03T12:20:49Z (GMT). No. of bitstreams: 1 Emilio zAMBON 1-103.pdf: 1374561 bytes, checksum: c0fc36b9f35cc8460540efd11ad0ba47 (MD5) Previous issue date: 2009-03-05 / We endeavored to demonstrate that the Pentecostal Church God is Love PCGL has been a church in expansion for the last five decades. Our work indicates that PCGL chose radio and its own newspaper and magazines to divulge its activities. The study demonstrates that PCGL alienates itself from politics, does not give inte views to other radios, forbids the use of TV sets in homes and neither answers reporters nor scholars. On the one hand, based on our 11 years of experience in the PCGL, including five years as deacon, we reveal details that will provide subsidies to academic studies in general of nowadays Pentecostal phenomenon. On the other hand, by covering some areas not yet analyzed by the academy, we complement information that does not appear in David Martins de Miranda s autobiography, him being the founder of PCGL. Finally, we tried to identify the doctrines that characterize PCGL as well as its administrative processes. These denote a trend towards the professionalization of part of the Board of Directors in relation to the succession process. In terms of succession, we also analyzed the institution s reproduction , a process that until now is under the charisma of its founder who administers his church with all the characteristics of a family business, within the gradient sect/church. Our conclusions demonstrate that the strategies which fostered the expansion of PCGL are based on its radios stations, its big rallies, its proselytism and its fund raising efforts that together feed and support the growth of the Pentecostal Church God is Love .(AU) / Procuramos demonstrar que a Igreja Pentecostal Deus é Amor - IPDA é uma Igreja, em expansão nas últimas cinco décadas. Nossa Dissertação de Mestrado indica que a IPDA elegeu a mídia radiofônica, seu jornal e suas próprias revistas para divulgar suas atividades. O estudo demonstra que a IPDA é alheia à política, não dá entrevistas às demais rádios, proíbe o uso da televisão e não atende jornalistas nem pesquisadores. Com base em nossa experiência de 11 anos de atuação na Igreja Pentecostal Deus é Amor , incluindo cinco anos como diácono, resgatamos detalhes que fornecerão subsídios aos meios acadêmicos e aos pesquisadores dos fenômenos pentecostais da atualidade. Ao cobrir certo espaço ainda não pesquisado pela academia, complementamos, por outro lado, dados que não constam da autobiografia de David Martins de Miranda, fundador da IPDA. Por fim, procuramos identificar características doutrinárias da IPDA e dos seus processos administrativos, que denotam certa tendência de profissionalização de parte da equipe da diretoria no processo sucessório. Abordamos, ainda, a questão da reprodução da instituição, mantida até aqui debaixo do carisma de seu fundador que vem administrando sua Igreja com todas as características de uma empresa familiar, dentro de um gradiente seita/igreja. Nossas conclusões demonstram as estratégias que permitiram a expansão da IPDA alicerçada nas suas rádios, nas suas grandes concentrações, no seu apelo proselitista e na arrecadação de recursos, fatores que alimentam e suportam o crescimento da Igreja Pentecostal Deus é Amor .(AU)

Made available in DSpace on 2016-08-03T16:15:47Z (GMT). No. of bitstreams: 1 JulianaRubio.pdf: 1573615 bytes, checksum: a82c89cc007d0f3462bf2b6071c9c294 (MD5) Previous issue date: 2014-09-18 / Languages are phenomena connected with the human being and abilities created by the human societies. According to the American linguist, Noam Chomsky, when we study human language, we are approaching what some might call the human essence, the distinctive qualities of mind that are, so far as we know, unique to man. As well as Chomsky, the thinker Lev Vygotsky, supported the idea that languages serve essentially for the expression of thought. This study discusses the language teaching through a perspective that exceeds the simple learning (pronunciation, vocabulary, grammar etc), and also involves the analysis of cultural and anthropological factors as indicated by the philosopher Josef Pieper and the linguist David Crystal. After a theoretical analysis, the English language and its duality are analyzed. / Línguas são fenômenos ligados ao ser humano e são habilidades criadas pelas sociedades humanas. Segundo o linguista norte-americano, Noam Chomsky, quando estudamos a linguagem humana, aproximamo-nos do que poderíamos chamar de essência humana - as distintivas qualidades do pensamento que são únicas para os homens. Assim como Chomsky, o pensador Lev Vygotsky, também sustentou a ideia de que a linguagem serve essencialmente para a expressão do pensamento. Considerando tais pressupostos, este trabalho aborda as razões da língua e busca demonstrar como a Língua Inglesa não só envolve conhecimentos de pronúncia, vocabulário, gramática etc., como abrange a discussão de fatores culturais e antropológicos como indica o filósofo Josef Pieper e o linguista David Crystal. Após uma discussão teórica, analisa-se o caso do inglês e de sua dualidade.

Le discours politique, à partir de 1770, période qui coïncide avec la crise parlementaire, est marqué par la récurrence des références à l’Antiquité : références positives aux modèles démocratiques, figures négatives des tyrans. Avec la Révolution, se produit une véritable saturation des références aux modèles politiques de l’Antiquité. Pourtant, les divisions des rangs révolutionnaires (modérés/girondins, jacobins/thermidoriens) entament peu à peu la crédibilité de ces modèles, dont l’oeuvre de Chateaubriand, l"’Essai sur les Révolutions" (1796, rééd. 1826), achèvera de manière systématique le démantèlement. Dans cette étude, nous nous proposons d’analyser les modalités de résurgence et de liquidation des modèles politiques antiques dans les oeuvres de Diderot ("Essai sur les règnes de Claude et de Néron") (1778 rééd. 1782), la poésie d’André Chénier postérieure au départ du poète à Londres en 1787, sa prose et ses ïambes, l’oeuvre dramaturgique du frère de celui-ci, Marie-Joseph Chénier, dans l’iconographie de David et enfin dans l’"Essai sur les révolutions" de Chateaubriand. / The political discourse in the 1770s, which coincides with the parliamentary crisis, is marked by arecurrence of references to the Antiquity with positive references to democratic models and negative figures of tyranny. These references reach a true peak with the French Revolution before the divisions between the revolutionary parties (moderate Girondists/radical Jacobins) gradually degrade their credibility. Texts of certain eliminated revolutionaries, such as that of André Chénier,demonstrate that decline. Chateaubriand’s "Essai sur les revolutions" (1796, reed. 1826) disintegrates, in a systematic manner, the political antique models, which henceforth, become perceived as triggers of revolutionary acts in the post-thermidorian period.This thesis investigates the modalities of the revival and the liquidation of the political antique models through diverse esthetical genres during the late XVIIIth and early XIXth centuries in Diderot’s "Essai sur les règnes de Claude et de Néron" (1782), the poetry and the prose of André Chénier, the theater of Marie-Joseph Chénier, David’s paintings and Chateaubriand’s "Essai sur les revolutions".

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O presente trabalho procura mostrar que para Hume poder fazer as distinções que ele pretende fazer no início do Tratado da Natureza Humana, entre impressões e idéias e entre idéias da imaginação e idéias da memória, Hume precisa ter recurso a elementos que não são dados empiricamente, como a crença em um mundo externo, atitudes em relação a percepções (crença) e propensões da mente. No entanto, argumentamos que estes não são nem pressupostos irrefletidos de Hume, nem medidas de contenção usadas quando problemas começam a aparecer, mas que constituem elementos imprescindíveis de sua filosofia, amplamente trabalhados por ele, e sem os quais a compreensão de sua filosofia ficaria severamente prejudicada. / The present work tries to show that, for Hume to be able to make the distinctions he intends to make at the beginning of A Treatise of Human Nature, between impressions and ideas, and between ideas of imagination and ideas of memory, Hume needs to make use of elements which are not given empirically, such as belief in an external world, attitudes towards perceptions (belief), and propensities of the mind. However, we argue that they are neither unexamined presuppositions made by Hume, nor accessory measures used to solve problems as they begin to show up in his philosophy; rather, they are necessary elements of his philosophy, thoroughly worked by him, and without which the understanding of Hume’s philosophy would become very limited.