Ce projet de thèse de doctorat, portant sur Les religions de l’Antiquité classique dans l’œuvre de Voltaire : réception et instrumentalisation, vise à mettre en perspective la démarche critique dont procède Voltaire pour dénoncer les abus de la religion. Bien qu’elles soient dépréciées au XVIIIe siècle, et loin d’être données comme modèle à imiter, les religions de l’Antiquité sont utilisées par le philosophe des Lumières en tant que témoignages dans un cadre philosophique contemporain. C’est dire qu’elles sont délibérément instrumentalisées dans la mesure où elles lui servent de contre-exemples référentiels dans son combat idéologique contre l’extrémisme outrancier des grandes religions monothéistes : judaïsme, christianisme et islam. Investies au profit d’une fin polémique, elles constituent pour Voltaire le principal argument dans sa lutte philosophique contre les idées fallacieuses des religions modernes et les dérives qui peuvent en découler. Aussi conviendra-t-il de replacer ses références aux religions grecque et romaine dans le contexte culturel du XVIIIe siècle sur la base de la polémique philosophique des Lumières et du triomphe de l’esprit nouveau sur les crédulités anciennes. Quoiqu’il procède par une étude comparative et critique des religions de l’Antiquité classique, Voltaire cherche à relativiser les prétentions universalistes du christianisme contemporain. / This doctoral research proposal investigates The Reception and Instrumentalisation of Classical Religions in Voltaire’s Philosophy. Its aim is to contextualise the critical approach used by Voltaire to attack the negative effects of religion. Other 18th Century writers did not see the merit of ancient religions, nor see them as a worthy ideal, but Voltaire discussed them in order to probe the philosophical questions of his time. He did so deliberately, using them as points of reference and counter examples in his ideological fight against the brazen extremism of Judaism, Christianity and Islam. Indeed, the ancient religions are Voltaire’s main argument in his polemical struggle against the false notions and corrupting effects of the monotheistic religions. Should Voltaire’s references to the Greek and Roman religions be situated in the cultural context of the 18th Century? Given the Enlightenment’s polemic philosophy and the triumph of the new spirit of rationality over ancient superstition, this may prove fruitful. Although his approach is to compare and critique the religions of Classical Antiquity, Voltaire seeks to put the universal pretensions of contemporary Christianity into perspective.

Submitted by Marta Toyoda (1144061@mackenzie.br) on 2017-03-07T19:34:41Z No. of bitstreams: 2 Luciano Aparecido Borges de Almeida.pdf: 1212930 bytes, checksum: 52125640a05a574f850c458a86b87be8 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Paola Damato (repositorio@mackenzie.br) on 2017-03-14T16:48:28Z (GMT) No. of bitstreams: 2 Luciano Aparecido Borges de Almeida.pdf: 1212930 bytes, checksum: 52125640a05a574f850c458a86b87be8 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2017-03-14T16:48:28Z (GMT). No. of bitstreams: 2 Luciano Aparecido Borges de Almeida.pdf: 1212930 bytes, checksum: 52125640a05a574f850c458a86b87be8 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-02-09 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / El juego Dios de la guerra (parte 1), corpus de este estudio, es el punto de partida de esta investigación, cuyo objetivo es examinar el viaje del héroe, el monomito propuesto por Campbell, y su aplicación como patrón narrativo estructural de la trama también para la novela homónima, sin perder de vista el diálogo que los textos establecen con la mitología griega. La importancia de la realización de este estudio radica en la contribución que pretende dar para la comprensión de los elementos narrativos míticos configurados en medios de comunicación digitales e impresos, que comparten una historia común con distintas formas de expresión, ya que los elementos de la narrativa del juego (interactividad, no linealidad, resultado de la acción del jugador e inmersión) en cierta medida difieren de los tradicionales que caracterizan la novela (personajes, narrador, tiempo y espacio). La perspectiva de este trabajo es la intertextualidad, en la cual se examina la presencia efectiva de un texto en otro. A fin de realizar esa tarea, los estudios de Gérard Genette, Joseph Campbell y Souza Brandão Junito ofrecen la base teórica necesaria para el abordaje de los textos, que privilegia el análisis de textos tanto verbales como audiovisuales. / O game God of war (parte 1), corpus desta pesquisa, é o ponto de partida desta investigação, cujo objetivo é examinar a jornada do herói, o monomito proposto por Campbell, e a sua aplicação como padrão narrativo estruturante do enredo também para o romance homônimo, sem perder de vista o diálogo que os textos estabelecem com a Mitologia Grega. A importância de realizar este estudo está na contribuição que se pretende dar para o entendimento dos elementos narrativos míticos que se configuram em mídias, como a digital e a impressa, que compartilham uma mesma história, que encontra formas distintas de expressão, uma vez que os elementos narrativos do game (a interatividade, a não linearidade, resultado da ação do jogador e a imersão), em alguma medida, diferem dos tradicionais (personagens, narrador, tempo e espaço) que caracterizam o romance. A perspectiva deste trabalho é a da intertextualidade, em que se analisa a presença efetiva de um texto em outro. Para realizar esta tarefa, os estudos de Gérard Genette, Joseph Campbell e Junito de Souza Brandão oferecem a fundamentação teórica necessária para o exame dos textos, que privilegiará tanto a análise de textos verbais quanto os textos audiovisuais.

Nuestro trabajo tiene como objetivo estudiar algunos tópicos clásicos en la obra castellana de Garcilaso de la Vega, de acuerdo con la conceptualización que venía de la antigüedad grecolatina. Para ello pretendemos estudiar el significado de la tópica en la literatura clásica, los autores que la usaron y la aplicación que Garcilaso le da en su obra. / Our work has as goal to study some classical topics on the Garcilaso de la Vegas Spanish work, according to the concepts that used to come from the Greco Latin Ancient. In order to do that, we hope to study the topics meaning in the classic literature, the authors that used it and the use Garcilaso gives to it on his work.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-28T14:48:12Z No. of bitstreams: 1 eduardolacerdafariarocha.pdf: 1475531 bytes, checksum: f22ce528720d6beac168519261e6c7ce (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-05-02T01:11:36Z (GMT) No. of bitstreams: 1 eduardolacerdafariarocha.pdf: 1475531 bytes, checksum: f22ce528720d6beac168519261e6c7ce (MD5) / Made available in DSpace on 2016-05-02T01:11:36Z (GMT). No. of bitstreams: 1 eduardolacerdafariarocha.pdf: 1475531 bytes, checksum: f22ce528720d6beac168519261e6c7ce (MD5) Previous issue date: 2015-10-13 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Nesta dissertação, pretendemos examinar, na Ars grammatica, de Diomedes, os elementos textuais e conceitos gramaticais que possam representar reflexos do bilinguismo greco-latino existente na sociedade em que essa obra se inseria, na região de Constantinopla, antiga capital do Império Romano do Oriente, onde a gramática teria sido publicada por volta do fim do século IV d.C.. A análise das artes grammaticae dos gramáticos latinos, como é o caso de Diomedes e sua ars, faz parte de um conjunto de estudos pertencentes à área da Historiografia Linguística, e que têm como corpus um texto antigo, através do qual, seguindo a proposta de Swiggers (2013, p. 43), busca-se contribuir, modestamente, para a compreensão do ideário linguístico e seu desenvolvimento. Essa contribuição se inicia, neste trabalho, a partir das contextualizações histórica e sociolinguística do texto sob análise, a fim de ilustrar a dinâmica instaurada em um texto gramatical antigo da coexistência das línguas grega e latina na sociedade da época. Com base nesse contexto, apresentamos e avaliamos os indícios no texto que decorrem do caráter bilíngue sociorregional, levando, também em consideração a língua do potencial leitor da gramática e a própria metalinguagem utilizada pelo autor. / In this dissertation we intend to examine, in the Ars grammatica of Diomedes, the textual elements and grammatical concepts that could represent reflections from the Greek and Latin bilingualism in the society in which this work was inserted, more specifically in the region of Constantinople, the late capital of the Eastern Roman Empire, where the grammar might have been published around the last years of the 4th century AD. The analysis of the artes grammaticae of Latin grammarians, such as Diomedes and his ars, is constituent of a combination of studies belonging to the field of Historiography of Linguistics, which have ancient texts as corpus. Through this corpus, according to the approach of Swiggers (2013, p. 43), we look for providing a modest contribution to the comprehension of the linguistic ideas and their development. This contribution initiates in this work from the historical and sociolinguistic contextualization of the text under analysis, in order to illustrate the dynamics of the coexistence of the Greek and Latin languages established in an ancient grammatical text at that time. Based on this context, we demonstrate and evaluate the traces in the text which originate from the socio-regional bilingual features, taking as well into consideration the language of the potential reader of the grammar and the metalanguage itself used by the author.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

In the year 2000 the birthday of Jesus of Nazareth two millennia ago is celebrated. If Jesus was seen as merely a historical figure, the significance of his life would be no different from that of people like Socrates or Alexander the Great. In Greco-Roman culture Alexander the Great, among other heroic figures and emperors, was regarded as son of God. However, since the first century followers of Jesus have worshipped Jesus as God’s son. This study asks questions as to the importance of Jesus within Hellenistic-Semitic and Greco-Roman contexts and his continued importance today. The first aspect is studied from a social-cultural perspective and the second from the angle of both the (Christian) believing community and the (secularized) university. Chapter one deals methodologically with the fact that, as in the case of Socrates, Jesus did not himself put to pen either the message of his words and deeds or the interpretation of his birth and death. Jesus’ vision should therefore be deciphered from what others said about him. Identifying a research gap with regard to existing Jesus research, chapter two will specifically aim at showing that today a new interdisciplinary frame of reference has come into being in the social sciences within which historical Jesus research is carried out. In chapter three it is argued that the starting point of the quest for the historical Jesus could be the nativity stories, despite all their mythological elements. Yet, in taking such a step, one should be aware of historiographical pitfalls when one studies the process of the “historization” of myth. In chapter four, entitled the “Joseph trajectory”, it is demonstrated that Joseph, the father of Jesus, should probably be seen as a legendary figure. With the help of cross-cultural anthropology and cultural psychology chapter five explains an ideal-typical situation of someone in first-century Herodian Palestine who bore the stigma of being fatherless, but who trusted God as Father. In chapter six the tradition about Jesus’ relationship towards “fatherless” children and “patriarchless” women is studied. Chapter seven shows that the “myth of the absent father” was very well known in antiquity. Ovid’s story of Perseus (who was conceived virginally) is retold. The intention is to show why the second-century philosopher Celsus thought that the Christians unjustifiably mirrored this Greek hero, son of Zeus, in their depiction of Jesus. Other examples within Greek-Roman literature are the myths surrounding among others Hercules and Asclepios. In explaining Hercules’ adoption as son of Zeus (which implies his deification), the Greek writer Diodorus Siculus tells the story of an empty tomb and an ascension to heaven. The Roman writer Seneca also tells the story of Hercules’ divine conception and his adoption as child of Zeus. In the New Testament Paul (Seneca’s contemporary) is particularly known for the notion “adoption to become God’s child”. This notion is explained in the light of the parallels found in Seneca’s tragedies about Hercules, his satire on the emperor Claudius and the references by Diodorus Siculus and in the Carmina Priapea to the notion of “adoption” and miraculous conceptions of god-like human figures. Chapter eight focuses on the origins of the church and the development of the dogma of the “two natures” of Jesus as both human and divine. In the last chapter the continued importance of the historical Jesus today is discussed. One of the most urgent social problems of our time is that millions of children are growing up fatherless. This study is about the historical Jesus who filled the emptiness caused by his fatherlessness with his trust in God as his Father. / Thesis (PhD)--University of Pretoria, 2007. / Ancient Languages / unrestricted

No description available.

No description available.

<p>In this study I situate socio-historically the adoption of the term <em>ekklēsia</em> as a permanent collective identity by early Christ-followers, particularly Pauline ones. I contribute to at least four areas of <em>ekklēsia</em> research. First, my examination of almost 1900 inscriptional occurrences of the word <em>ekklēsia</em> indicates a lack of evidence for a non-civic association self-identifying collectively as an <em>ekklēsia</em>. Second, I develop the preliminary observation by Runesson, Binder, and Olsson (2008) that <em>ekklēsia</em> can refer either to a gathering of Jews or to the self-designation of a Jewish community, i.e., that <em>ekklēsia</em> is one among several terms that can be translated into English as “synagogue.” This problematizes, from an institutional perspective, suggestions common in scholarship that Paul was “parting ways” with Judaism(s), ‘Jewishness,’ or Jewish organizational forms. Third, given both that non-Jewish Christ-followers could not be designated using the ethno-religious term “Israel” and that <em>ekklēsia</em> is a Jewish synagogue term, Paul’s designation of his multi-ethnic communities as <em>ekklēsiai</em> allowed gentiles qua gentiles to share with Torah observant Jews qua Jews in God’s salvation history with Israel. <em>Ekklēsia</em>, thus, does not indicate an inherently supersessionist identity for communities designated by this term. Fourth, Paul’s adoption of a political identity (civic <em>ekklēsia</em>) for his communities need not imply his promotion of counter-imperial civic ideology. Greek literary (e.g., Plutarch) and inscriptional evidence suggests that if an Imperial period non-civic group (e.g., voluntary association) self-designated as an <em>ekklēsia</em>, it could have been perceived as a positive, rather than as an anti-Roman, participant in society.</p> / Doctor of Philosophy (PhD)

A epopeia Os Lusíadas (1572), de Luís de Camões, estrutura-se, historicamente, sobre o achamento da Índia e, miticamente, sobre as mitologias greco-latina e judaico-cristã. A presença dessas mitologias divergentes em Os Lusíadas estimula a elaboração de uma epopeia portuguesa chamada O Oriente (1814), cujo autor é o padre português José Agostinho de Macedo. O Oriente é uma releitura de Os Lusíadas, e seu processo composicional caracteriza-se por negar e remover a sacralidade da representação dos deuses greco-latinos, substituindo-os pelas divindades judaico-cristãs, que Macedo exaltará, e por representar a Vasco da Gama como um herói genuinamente cristão, pois, segundo Macedo, Camões não o fizera. O narrador de O Oriente substitui as divindades representadas por Camões, tais como Júpiter, Baco, Vênus, Marte, Morfeu e Tétis, por figuras tais como Deus, Satanás, o Serafim e São Tomé. O narrador aceita e mantém, no entanto, determinados personagens da mitologia greco-latina em sua epopeia, tais como Luso, Lisa e Ulisses, por exemplo. Nesse sentido, José Agostinho de Macedo alinha-se à representação de Os Lusíadas. O narrador de O Oriente filia seu herói, Vasco da Gama, ao cristianismo, e representa-o como o eleito de Deus para a difusão da fé cristã no Oriente. O narrador, portanto, pretende emendar esses aspectos da representação de Os Lusíadas. / The epic poem Os Lusíadas (1572), by Luís de Camões, is based on the historical discovery of India and on the Greco-Roman and Judeo-Christian mythologies. The presence of these divergent mythologies in Os Lusíadas stimulates the elaboration of a Portuguese epic poem entitled O Oriente (1814), by the Portuguese priest José Agostinho de Macedo. O Oriente is a rereading of Os Lusíadas, and its compositional process is characterized by denying and removing the sacredness of the representation of the Greco-Roman gods, who are replaced by the Judeo-Christian deities the autor intends to exalt, and for representing Vasco da Gama as a genuine Christian hero, because, according to Macedo, Camões had not done that. The narrator of O Oriente replaces the deities represented by Camões, such as Jupiter, Bacchus, Venus, Mars, Morpheus and Thetis, with figures such as God, Satan, Seraphim, and St. Thomas. The narrator accepts and maintains, however, certain characters from Greco-Roman mythology in his epic poem, such as Luso, Lisa and Ulysses. In this regard, José Agostinho de Macedo aligns himself with the representation of Camões. The narrator of O Oriente associates his hero, Vasco da Gama, with Christianity and represents him as the chosen of God in order to spread the Christian faith in the East. The narrator, therefore, intends to fix aspects of the representation of Os Lusíadas.