Made available in DSpace on 2014-12-17T14:20:13Z (GMT). No. of bitstreams: 1 JosemarSD_DISSERT.pdf: 1068094 bytes, checksum: a93e0b89af341e4040655615223d6047 (MD5) Previous issue date: 2013-08-30 / Universidade Federal do Rio Grande do Norte / This paper adopts the assumption that religion continues to be a major highlight in the dimension of the contemporary world - characterized by pluralism, the ideas of tolerance and freedom. But for certain streams of Christianity, the postmodern culture seems to be characterized as a highly damaging to their doctrines and principles, since this religious matrix carries a truth claim that would support all its significance, its definition values and their dissemination effort ( evangelism ). This is not to say that Christianity is the only religion that claims to the truth, which would be a gross mistake. Now, religion has been reputed as a phenomenon doomed to disappear, according to the " ideology " of Modernity, given the idea that scientific development would lead us inevitably to the statement that religion was merely a social institution based in the superstition, in fantasy, the imaginary and therefore had nothing "real " unless its existence as an institution capable of aggregating society (give it cohesion), provide values and meaning to different ontological anxieties and doubts of humankind. In the contemporary scenario - seeded by modernity - as Christian ideas, doctrines and principles are in harmony or conflict with postmodernity? These are our starting questions and issues that we intend to stop and reflect. From the assumption that the religious phenomenon has great force in the present day, this research aims to perform central analysis of how religious education, a Protestant denomination specific, harmonizes or clashes with the ideology or ideas more general and emphatic that we can observe in the western world is presented to us from the diagnoses made by the contemporary authors who debate about postmodernism and postmodernity, notably David Harvey, Jean - Fran?ois Lyotard, Bauman Zygmunt and Fredric Jameson / O presente trabalho adota a suposi??o de que a religi?o continua a ser uma dimens?o de grande destaque no mundo contempor?neo caracterizado pelo pluralismo, pelas ideias de toler?ncia e liberdade. Mas, para certas correntes do cristianismo, a cultura p?s-moderna parece se caracterizar como um ambiente altamente nocivo ?s suas doutrinas e princ?pios, uma vez que esta matriz religiosa traz em si uma reivindica??o da verdade que parece fundamentar toda a sua significa??o, sua defini??o de valores e seu esfor?o de difus?o (evangelismo). N?o se trata de afirmar que o cristianismo ? ?nica religi?o que reivindica a verdade, o que seria um equ?voco grosseiro. Ora, a religi?o foi reputada como um fen?meno fadado ao desaparecimento, de acordo com a ideologia da Modernidade, dada a ideia de que o desenvolvimento cient?fico nos conduziria fatalmente ? demonstra??o de que a religi?o n?o passava de uma institui??o social pautada na supersti??o, na fantasia, no imagin?rio e que, portanto, nada tinha de real a n?o ser a sua exist?ncia enquanto institui??o capaz de agregar a sociedade (dar-lhe coes?o), fornecer valores e sentido ?s diferentes ang?stias e d?vidas ontol?gicas da humanidade. No cen?rio contempor?neo semeado pela modernidade , como as ideias crist?s, suas doutrinas e princ?pios se harmonizam ou entram em conflito com a p?s-modernidade? Essas s?o as nossas perguntas de partida e quest?es a que pretendemos nos deter e refletir. A partir da suposi??o de que o fen?meno religioso tem grande vigor nos dias atuais, esta pesquisa tem como objetivo central realizar uma an?lise de como a educa??o religiosa, de uma denomina??o protestante espec?fica, se harmoniza ou entra em confronto com a ideologia ou as ideias mais gerais e enf?ticas que podemos observar no mundo ocidental que nos ? apresentado a partir dos diagn?sticos da contemporaneidade feitos pelos autores que debatem sobre o p?s-modernismo ou p?s-modernidade, destacadamente: David Harvey, Jean-Fran?ois Lyotard, Zygmunt Bauman e Fredric Jameson

Cette thèse propose d’analyser la laïcité à l’école dans le cadre d’une sociologie des croyances et des valeurs. A partir d’une méthode qualitative et compréhensive croisant le recueil des discours d’acteurs scolaires et l’observation de situations quotidiennes, il s’agit d’interroger la dimension microsociologique et pratique du phénomène. En considérant la laïcité comme une croyance normative composée de valeurs relatives à la liberté, à l’égalité, à la citoyenneté, à la République, au vivre ensemble, etc., ce travail s’attache à mettre en évidence les contenus sémantiques et axiologiques des différentes formes de laïcité, et à faire apparaître les modèles philosophiques et politiques de société dans lesquelles elles trouvent leur ancrage. La prise en compte des rapports de rationalité que les acteurs scolaires entretiennent avec leurs croyances, en termes d’éthique de responsabilité et de conviction, fournissent des clés d’explication et de compréhension des pratiques sociales de mise en application de la laïcité, dans la mesure où ils se révèlent constituer des guides de l’action quotidienne. / This thesis proposes to analyze the secularism in the school within the framework of a sociology of the values and beliefs. From a qualitative method and comprehensive crossing the compendium of speech of school agents and the observation of everyday situations, it is to interrogate the micro dimension and practice of the phenomenon. In considering the secularism as a normative belief consisting of values relating to freedom, equality, citizenship, to the Republic, to live together, etc. , this work is committed to highlight the semantic content and axiological of different forms of secularism, and to show the philosophical models and policies of society in which they find their anchor. The taking into account of the reports of rationality that school agents maintain with their beliefs, in terms of ethics of responsibility and conviction, provide the keys of explanation and understanding of the social practices of implementation of secularism, to the extent where they reveal constitute guides of the daily action.