Made available in DSpace on 2016-08-03T12:19:15Z (GMT). No. of bitstreams: 1 Sandro Pereira.pdf: 909868 bytes, checksum: 254f41b3bb9c82be1f079c553f3e215e (MD5) Previous issue date: 2012-03-10 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / From the text of Philippians 2,5-11 this work performs an exegesis of the text known as kenosis. It thus tries to identify traits in existing ideological heritage of the society at the time of this writing, to then, point to the possibilities of recurring mythic structures. This work makes a preliminary analysis on the cultural, social and religious world of the Apostle Paul and goes through a brief overview of the research s history. It offers a possibility of translation of the Greek text into Portuguese and then wants to view in graphic form the structure and movement of the "Christological hymn." It displays the monomyth and the discourse s analysis as methodological tools for the production of two new readings. Using these methodologies, this work seeks to show the similarities between certain recurring mythic structures and emptying of Christ in the Pauline tradition. It seeks to validate the proposal of this work presenting other mythics narratives that permeated the imagery of the Greco-Roman society. At the end suggests some steps to a reading of kenosis as social criticism. / A partir do texto de Filipenses 2,5-11 este trabalho realiza uma exegese no texto conhecido como kenosis. Para isso, busca a identificação de traços existentes na herança ideológica da sociedade da época da redação deste documento para, em seguida, apontar para as possibilidades de estruturas míticas recorrentes. Faz uma primeira análise no mundo cultural, social e religioso do apóstolo Paulo e passa por uma breve abordagem da história da pesquisa. Oferece uma possibilidade de tradução do texto grego para o português e depois, quer visualizar em forma gráfica a estrutura e o movimento do hino cristológico . Apresenta o monomito e a análise do discurso como ferramentas metodológicas para a produção de duas novas leituras. Com o uso dessas metodologias, procura mostrar as semelhanças entre certas estruturas míticas recorrentes e o esvaziamento de Cristo na tradição paulina. Busca validar a proposta apresentando outras narrativas míticas que impregnavam a imagética da sociedade greco-romana. Ao final sugere alguns passos para uma leitura da kenosis como crítica social.

Cette thèse s’enracine dans notre pratique professionnelle de psychologue clinicienne. Nous travaillons dans des institutions accueillant des patients psychotiques depuis une dizaine d’années. Après nous être plongée dans la pratique intense du métier, un temps de recul réflexif nous est apparu nécessaire, voire vital. La crise qui a frappé la Grèce en 2009 a eu des effets immédiats, à terme, et massifs sur les institutions du pays, en particulier sur les institutions de soins.Ainsi, dans cette "enveloppe subjective contemporaine", dans cet actuel de l’intervention de professionnels dans l’espace de l’intime du sujet dans une situation de crise, quelle place pour la clinique ? Quand le travail de l’intime s’effectue sur un fond de précarité, lorsque des professionnels, représentants, même malgré eux, d’un (dys)fonctionnement social par leur inscription dans l’institutionnel, quels sont les effets pour les patients comme pour les soignants ?Traiter la question du désir du clinicien dans l’intime en temps de crise, soulève notamment une problématique. En effet, comment est-ce que l’on passe de la question de l’impuissance dans l’imaginaire à la question de l’impossible dans le réel ?Nous faisons l’hypothèse que lorsqu’il y a rencontre entre le réel de la psychose et le réel socio-économique, cela produit, du côté du patient une aggravation des troubles et du côté du thérapeute une mélancolisation du désir. Ce dont nous traitons dans cette recherche rejoint les forces d’invention et de création mis en place pour contrer les effets du réel de la crise grecque. / The present thesis is rooted in our professional practice as clinical psychologist. We have been working in institutions that accommodate psychotic patients for over a decade. After having sunk into the intense practice of the profession, a time of taking a step back for reflexion has appeared to be necessary to us, if not vital. The crisis that hit Greece in 2009 had immediate, massive and long term effects on the country’s institutions, specifically on the institutions of health care.Consequently, what place for the clinic in the context of this « contemporary subjective enclosure », in this actual of the professional’s intervention in the area of the subject’s intimacy during a situation of crisis? What are the effects for the patients, as well as for the caregivers, when the work of intimacy is actualised on a precarious background, whilst the professionals represent, against their will, a social (dys)function through their inscription in the institutional?Dealing with the question of the clinician’s desire in a time of crisis, a very special problem is raised. In fact, how do we pass from the question of the incapacity in the imaginary to the question of the impossible in the real?We form the hypothesis that, by the time an encounter happens between the real of psychosis and the socio-economic real, it produces an aggravation of disorders on the patient’s side, as well as a melancolisation of desire on the therapist’s side. What we handle in this research, unites the forces of invention and creation, put in place to defend against these effects of the real of the Greek crisis.

The author of the Fourth Gospel delivers the true divine identity and significance of Jesus throughout the entire narrative. He aims at guiding his readers through the narrative of the Gospel with the purpose that they will “see” (meet) Jesus, confess him as Christ, and receive eternal life. John actually planned that the text of the Gospel should actively change people. Furthermore, the Gospel of John has wide spectrum of the reader. This means that John opens his message to the all the generations who are no longer in a position to see Jesus physically. Nobody reading this text should or could stay the same, since he or she will be confronted with the protagonist of the text, namely Jesus. By accepting this message, that person will receive life; by rejecting the message, a person will perish. This truth is rehearsed over and again in the narrative for every reader to see. The text of the Gospel thus becomes the “presence of Jesus” among the readers. This functional purpose of the Gospel accounts for the first farewell discourse in John 13:31-14:31. In response to previous scholarship that understands the Johannine farewell discourses solely as a testament, the present study convinces that the discourses interface with classical literature, specifically the following literary styles: Greek tragedy, consolation literature, and the literary symposium tradition. The multiplicity of the generic associations of the discourses sheds new light on the nature of Jesus’ departure as well as his continuing presence in spite of that departure. No longer designed to evoke only the themes of departure and absence, the testament of Jesus in John emphasises instead Jesus’ abiding presence. While the material from Greek tragedy will only further emphasise the theme of departure, the material from classical consolation literature and the literary symposium tradition will accentuate the theme of continuing presence. John has thereby transcended the usual expectations of the testament. Thus the physically absent Jesus becomes present through his first farewell discourse: the reader is confronted with a dynamic portrait of Jesus and this confrontation results in an acceptance of Jesus as Christ, as well as the receiving of eternal life. According to the first farewell discourse, eschatological promise, knowing and seeing the Father, glory, love, pastoral ministry, deeds, prayer, Paraclete, remembering, faith, peace and joy, and the words of Jesus all serve as the replacement of the physical Jesus. Therefore, the first farewell discourse does not indicate the separation of Jesus from his disciples but rather the permanent presence of the risen Jesus in and among them. This is their basis for perseverance, in other words, the foundation of their spreading the gospel messages to non-believers, even though they were in a difficult place. the gospel of John, John 13:31-14-31, the purpose of John’s gospel, the presence of Jesus, the recipient of the Fourth Gospel, the farewell discourse(s), Biblical hermeneutics, glory, eschatological promise, the Paraclete, mutual love, peace and joy / Thesis (PhD (New Testament Studies))--University of Pretoria, 2007. / New Testament Studies / unrestricted