The oeuvre of the Irish poet, novelist, playwright and essayist Eugene Rutherford Watters (later publishing under the name Eoghan Ó Tuairisc), who wrote both in English and Irish, has been mostly neglected by literary criticism. This thesis focuses on Watters' ambitious long modernist poem The Week-End of Dermot and Grace (1964), which has so far received only perfunctory critical treatment. Formally, The Week-End shows clear affinities with the works of high modernism (especially with the poetry of T.S. Eliot), especially in terms of poly- and multivocal qualities of Watters' overtly allusive language and the liberal employment of wide-ranging intertextual references. On the thematic level, the poem centres around Watters' preoccupation with the dropping of the first atomic bomb on Hiroshima on 6th August 1945 by the American forces, a momentous event that impelled the poet to questions about faith, civilisation, technology, and collective guilt in the context of the Irish neutral stance during the Second World War. Reflections on Hiroshima also led him to contemplate the role of the poet and poetry in the modern "atomic age". Given the aforementioned qualities of the work, the method chosen for the analysis consists of a close reading of the poem in the light of the historical, literary, and...

At the World's Industrial and Cotton Centennial Exposition, the Woman's Department offered women of all regions of the country an opportunity to exhibit what they considered "woman's work." As women came together and attempted sectional reconciliation, controversy persisted, especially over the selection of northern suffragist Julia Ward Howe, author of the "Battle Hymn of the Republic," as the Department's president. However, during the course of the event, which lasted from December 16, 1884 to May 31, 1885, New Orleanians and other southern women learned skills and strategies from participants and famous women visitors, and these southerners insinuated their voices into the national debate on late-nineteenth-century women's issues.

In 1891, an Englishman named William Beer arrived in New Orleans, Louisiana, to take up the position as librarian of Tulane University's Howard Library. Beer quickly gained a reputation as a competent and knowledgeable librarian by bolstering the Louisiana collection at the Howard Library with maps, rare books and Louisiana historical documents. In 1896, Beer played a central role in the organization and opening of the first free and public library in New Orleans, the Fisk Free and Public Library. Beer befriended many well-known authors of New Orleans literature including George Washington Cable, Grace King, Mollie Moore Davis and Mary Ashley Townsend. Beer's influence in New Orleans and its literature, and his roles as librarian and instigator of literature have hitherto been largely ignored. This paper will argue that Beer created the foundations of a New Orleans literary culture.

Le Liber contra collatorem est un traité composé par Prosper d’Aquitaine en 432-433, qui réfute les positions d’un certain « conférencier », c’est-à-dire l’auteur des Conférences, Jean Cassien. C’est dans cette œuvre que Prosper, défenseur de saint Augustin et de sa doctrine de la grâce, a pu fournir la critique la plus complète des théories propagées par les adversaires provençaux de l’évêque d’Hippone, en s’appuyant exclusivement sur des extraits tirés de la Conl. XIII « Sur la protection de Dieu ».En abordant, dans une première partie, les aspects les plus importants de l’œuvre (finalité du traité, modus operandi, genre littéraire, pratiques polémiques, enjeux théologiques), la présente thèse cherche à défendre l’hypothèse qu’en composant son Liber, Prosper a voulu constituer un dossier à charge suffisamment argumenté pour obtenir de l’évêque de Rome une condamnation officielle de ce que l’on a nommé le « semipélagianisme » et, par là, la reconnaissance de l’autorité de la doctrine augustinienne en matière de grâce. La seconde partie consiste en l’étude de l’ensemble de la tradition manuscrite du traité et des témoignages médiévaux le concernant, qui permet de mettre en évidence une histoire du texte aussi riche que complexe, qui justifie pleinement l’établissement d’une nouvelle édition – la première qui soit critique – de nature à corriger un textus receptus, datant de 1711, qui ne laisse pas d’être par endroits problématique. Cette édition est assortie d’une traduction française et d’une annotation destinée à éclairer les passages les plus importants ou les moins facilement compréhensibles du texte. / The Liber contra collatorem is a treatise written in 432-433 by Prosper of Aquitaine, who refutes the positions taken by a certain “lecturer”, by which John Cassian is meant, author of the Conferences. As an advocate of Augustine and of his doctrine of grace, Prosper has provided in this work most fully his criticism of the theories expressed by the bishop of Hippo’s Southern-French opponents. In order to do this, Prosper built only on excerpts from Conference nr. 13, “On the protection of God”. The first part of this thesis addresses the principal aspects of the work: the purpose of the treatise, the modus operandi, the literary genre, polemical practices, and theological issues. In doing so, this thesis defends the hypothesis that Prosper wrote his treatise in order to assemble a sufficiently argued file to obtain an official condemnation by the bishop of Rome of what has been called “Semipelagianism” and thus the recognition of the authority of the Augustinian doctrine of grace. The second part presents a study of the manuscript tradition of the treatise and of its medieval testimonies, which allows unraveling a rich and complex textual history. Hence, a new edition is justified, the first critical one, correcting and replacing the textus receptus dating from 1711, which is problematic at various points. The edition here presented is provided with a French translation and annotated in order to cast light on the most important or les easily comprehensible passages of the text.

Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento. / St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.

[pt] Este estudo pretendeu fazer um levantamento de como e por que Santo Agostinho formulou a noção de interioridade. Parti da hipótese de que a interioridade foi resultado da busca de Agostinho pela verdade, o que o levou a refutar o ceticismo e a formular o proto-cogito, que lhe garante não só a certeza de sua própria existência, mas também a indicação de que é no interior do homem, em sua alma, que a verdade deve estar. Para que a verdade pudesse ser conhecida, porém, Agostinho precisou estabelecer as condições de possibilidade do conhecimento o que ele fez com a doutrina da iluminação, por meio da qual sabe-se que o homem foi criado com uma luz capaz de conhecer as razões eternas e a verdade. Mas no De Trinitate Agostinho irá postular ser no homem interior que se poderá encontrar a imagem de Deus. Desse modo observa-se que se, inicialmente, a interioridade é pensada, em Agostinho, relativamente a questões de ordem epistemológica, ela irá, porém, sendo formulada para dar conta também de questões éticas, de que a salvação faz parte. Nesse sentido, pode-se dizer que ela é, para ele, uma noção que irá sendo repensada e reformulada, sendo revestida de conteúdos novos e vindo a adquirir, em sua obra madura, contornos cada vez mais teológicos. / [en] This study looks into how and why Saint Augustine has formulated the notion of inwardness. I have started from the hypothesis that inwardness is the result of Augustine's search for truth. For this reason he had initially to refute skepticism in order to come to the formulation of the proto- cogito, which has not only assured him of the certainty of his own existence, but it has also indicated that it is in the inner man, in his soul, that truth should be found. For truth to be known, however, Saint Augustine has had to produce the conditions that allowed for the possibility of knowledge, which he has done in his doctrine of illumination. It is believed that through illumination, man has been created with a natural light which is able to know the eternal reasons and truth. But in De Trinitate Augustine will postulate that it is in the interior of man that God's image can be found. So if inwardness is initially thought of by Augustine as relating to epistemological order, it will, however, be formulated in a way that it also tackles ethical questions, of which Salvation is part. It can, thus, be stated that inwardness is for Augustine a notion that will be reformulated, in a way that new contents are enhanced, coming to point that, in his mature work, it acquires more and more theological characteristics.

Made available in DSpace on 2016-04-29T14:27:20Z (GMT). No. of bitstreams: 1 Pedro Savelli.pdf: 1178771 bytes, checksum: e340079926a5e9d29ae08f90eefddb56 (MD5) Previous issue date: 2011-11-17 / Deification: in the ecstatic love of God we are deified to be in communion with His life and nature. The Perspective of the Deification opens three paths for the human being to be conscious of taking part of the divine nature: a) through the way of Life. We only exist by virtue of the kindness of God. Out of nothing, He calls everything to the light: the work of the Creation expresses the Will of God, everything belongs to Him and from Him receives the natural deification; b) through the way of Revelation. The people from Israel knew how to interpret its own history as a singular election of God, whose objective is to be the light to the nations: deification by the obedience to the listening of the Word of God. c) Through the way of Grace: Reincarnation and Glorification of the Christ-Sacrament. Father God, in the mystery of His donation to the humanity, invites us to participate in His divine nature, transformed by the Son in the strength of the Hole Spirit: covering us of Christ by the Baptism and feeding us from Him by the Eucharist: sacramental deification. In Christ, Head, the Church is Sacrament. It updates the deifying Grace through the Spirit, celebrating the liturgy, particularly, the Eucharist: it is in the latter that we find ourselves / Deificação: no amor extático de Deus somos deificados para estarmos em comunhão com a Sua vida e natureza. A Perspectiva da Deificação abre três caminhos para o humano tomar consciência de participar da natureza divina: a) pelo caminho da Vida. Existimos somente pela bondade de Deus. Ele do nada, chama tudo à luz: a obra da Criação expressa a Vontade de Deus, tudo pertence a Ele e Dele recebe a deificação natural; b) pelo caminho da Revelação: o Povo de Israel soube interpretar a própria história como uma eleição particular de Deus, cuja finalidade é ser luz às nações: deificação pela obediência à escuta da Palavra de Deus. c) Pelo caminho da Graça: Encarnação e Glorificação de Cristo-Sacramento. Deus Pai, no mistério de sua doação à humanidade, convida-nos a participar de Sua natureza divina, transformados pelo Filho na força do Espírito Santo: revestindo-nos de Cristo pelo Batismo e alimentando-nos Dele pela Eucaristia: deificação sacramental. Em Cristo, Cabeça, a Igreja é Sacramento. Ela atualiza pelo Espírito a Graça deificante, celebrando a liturgia, em particular a Eucaristia: é neste último caminho que nos encontramos

Made available in DSpace on 2016-03-15T19:46:42Z (GMT). No. of bitstreams: 1 Tais Pereira.pdf: 1413198 bytes, checksum: 08ce84d05f33bc4e208e801eb9c2d8fe (MD5) Previous issue date: 2008-08-28 / The neopentecostal religious discourse has been grown on Brazilian mass media circuit since 1970 s, accompanying impressive increase of the neopentecostal Christians on Brasil. One of these neopentecostal churches is called Igreja Internacional da Graça de Deus (IIGD). In such scenario, among neopentecostal churches, IIGD it is the greatest user of mass media resources. Those resources are used to disseminate own doctrine. IIGD has acquainted more hours on television media and offered more products with doctrinarian tone. Among its products, it can be registered a journal of national circulation, Revista Graça Show da Fé (RGSF). Through simple and hyperbolic language, RGSF performs a very persuasive discourse that results in not only many people adhered to IIGD but also it registers a distinctive performance of eight years of journal distribution. RGSF is a religious journal and its editorial is marked by unique elements by comparing it to a genre of editorial. In RGSF s editorial, the editor has preached, persuasively, his doctrine and commanded his readers, whose is called by him as Show da Fé sponsors , to valorize and maintain their financial support to IIGD. Also, the editor has proclaimed that all actions of IIGD are commanded and blessed by God, so, the faithful sponsor will be blessed while he or her has been connected to IIGD. The peculiarities of hybrid form of RGSF editorial is a study object of this master dissertation which aims to verify, through techniques of French Semiotics, how persuasive strategies are used by enunciator (or sender), how fiduciary contract is established between enunciator and enunciatee (or receiver or allocutor) and how ethos is built. As result of this investigation it could be established that editorial genre of religious journal is a hybrid form of genre of editorial, and it has been adapted to obtain high effective effects from persuasive strategies used by RGSF s editorial enunciator. It could also be verified that the conjunction of simple and hyperbolic language works very well to seduce and attract readers to enunciator s do-believe and do-do. / O discurso religioso neopentecostal se expande na mídia brasileira, desde a década de 1970, acompanhando o aumento vertiginoso do número de cristãos neopentecostais no Brasil. A Igreja Internacional da Graça de Deus (IIGD) destaca-se, nesse cenário, como a igreja neopentecostal que mais utiliza recursos midiáticos para a disseminação de sua doutrina. É a que mais possui horas na mídia televisiva e lança o maior número de produtos de viés doutrinários no mercado. Dentre esses produtos, registra-se a revista de circulação nacional, Revista Graça Show da Fé (RGSF), que, em linguagem simples e hiperbólica, apresenta um discurso de tal forma persuasivo que assegura tanto a adesão de muitas pessoas à IIGD como o marco de oito anos de publicação mensal da revista. A RGSF é revista religiosa e seu editorial apresenta características peculiares em relação ao gênero editorial. Nele, o editorialista, persuasivamente, prega sua doutrina e convoca leitor e, leitora, os (as) patrocinadores (as) do programa Show da Fé, a valorizarem e manterem sua função de mantenedores (as) da IIGD. Proclama, também, que todas as ações da IIGD são ordenadas e abençoadas por Deus, e, por isso, o (a) fiel patrocinador (a) será, ao se manter ligado (a) à IIGD, abençoado (a). Dentre as peculiaridades da forma híbrida do editorial da RGSF propôs-se, nesta dissertação, através da semiótica de linha francesa, analisar as estratégias de persuasão utilizadas pelo enunciador, o contrato fiduciário estabelecido entre enunciador e enunciatário e a construção do éthos. Como resultado desta pesquisa, demonstrou-se que o gênero editorial de revista religiosa pode ser considerado uma forma híbrida do gênero editorial, adaptado para garantir o sucesso das estratégias de persuasão do enunciador do editorial da RGSF. Verificou-se, também, que o jogo da linguagem simples e hiperbólica é eficaz ao seduzir e atrair o (a) leitor (a) para o fazer-crer e o fazer-fazer do enunciador.

Alors que depuis un peu plus de 2000 ans, le niveau moyen de la mer a peu varié, ce niveau s'est élevé d'environ 2 mm/an au cours du 20ème siècle. Cette hausse soudaine est attribuée au réchauffement climatique d'origine anthropique enregistré depuis plusieurs décennies. Depuis une douzaine d'années, on mesure de façon globale et précise les variations du niveau de la mer grâce aux satellites altimétriques Topex/Poseidon et Jason-1. Ces observations indiquent une hausse moyenne globale d'environ 3 mm/an depuis 1993, valeur sensiblement plus grande que celle des dernières décennies. <br />Diverses observations disponibles depuis peu nous ont permis de quantifier les contributions des divers facteurs climatiques à la hausse observée du niveau de la mer : expansion thermique de la mer due au réchauffement des océans, fonte des glaciers de montagne et des calottes polaires, apport d'eau des réservoirs continentaux. Le bilan de ces nouvelles observations nous permet d'expliquer en partie la hausse observée du niveau de la mer. En particulier, nous montrons que l'expansion thermique des océans n'explique que 25% de la hausse séculaire du niveau de la mer enregistrée par les marégraphes depuis 50 ans, tandis qu'elle contribue à la hauteur de 50% à la montée du niveau marin au cours de la dernière décennie. Parallèlement, des études récentes estiment que la fonte des glaciers de montagne et des calottes polaires pourraient contribuer pour environ 1 mm/an à l'élévation du niveau de la mer au cours de la dernière décennie. <br />De plus, la forte variabilité régionale des vitesses d'évolution du niveau de la mer révélée par les observations altimétriques de Topex/Poseidon résulte en grande partie de l'expansion thermique. Nous mettons également en lumière l'importante variabilité spatio-temporelle décennale de l'expansion thermique des océans au cours des 50 dernières années, qui semble dominée par les fluctuations naturelles du climat. De plus nous posons pour la première fois la question du lien qui existe entre les fluctuations décennales de l'expansion thermique des océans et la contribution climatique des eaux continentales au niveau de la mer. Enfin, une analyse préliminaire des observations gravimétriques de la mission spatiale GRACE sur les océans nous permet d'évaluer les variations saisonnières du niveau moyen de la mer liées aux variations du bilan de masse d'eau des océans.

La distribution des masses à l'intérieur de la Terre régit la vitesse de rotation terrestre, ainsi que le comportement de l'axe de rotation terrestre dans la Terre, et dans l'espace. Ces distributions de masses peuvent être mesurées depuis l'espace grâce aux satellites artificiels, dont l'orbitographie donne accès à la détermination du champ de gravité terrestre. Par conséquent, les variations temporelles du champ de gravité peuvent être reliées aux variations des paramètres d'orientation terrestre (via le tenseur d'inertie). Des progrès considérables ont été effectués ces dernières années dans la modélisation des effets des couches fluides. Et de nos jours, les mesures d'orientation terrestre dans l'espace obtenues par Interférométrie à très Longue Base (VLBI) ont une exactitude meilleure qu'une milliseconde de degré. Ceci permet de progresser dans la connaissance de la dynamique globale de la Terre. Mon travail de thèse a eu pour but d'utiliser la mesure du champ de gravité et de ses variations comme outil pour compléter la modélisation de la rotation terrestre. D'une part, en vue de l'utilisation des mesures du satellite GRACE, d'une grande précision, nous avons effectué des comparaisons précises des méthodes numériques d'intégration d'orbite de Cowell et d'Encke dans le logiciel GINS du GRGS. D'autre part, nous avons établi les liens théoriques entre les Paramètres d'Orientation Terrestres (EOP) et les variations des coefficients du champ de gravité. Ainsi, nous avons utilisé les données de variations temporelles des coefficients de degré 2 du géopotentiel pour en déduire leur influence sur la longueur du jour, le mouvement du pôle et la précession de l'équateur.