Thesis (Ph. D.)--University of Chicago, Dept. of Anthropology, August 2001. / Includes bibliographical references. Also available on the Internet.

Report extracted from the author's thesis, Bryn Mawr College. / Includes bibliographical references (p. [iv]).

Report extracted from the author's thesis, Bryn Mawr College. / Includes bibliographical references (p. [iv]).

Selected fundamental-theological aspects of the Haré Krishna movement. In this work we try to give an overview of the Roman Catholic Church as well as the Haré Krishna movement, ie the history, anthropology and theology of religious organizations selected by us. The whole thesis is divided into three chapters. In the first chapter we are talking about fundamental theology and synthetically imagine its history, the state and the most important fundamental questions of theology, such as: imagine of a man in the Roman Catholic Church, God's revelation, fundamental Christology and ecclesiology fundamental. In this chapter we also transfer as divine revelation, Jesus Christ and the Church. In the following, the second chapter we talk about the Haré Krishna movement and symmetrical to the first chapter in this section deal with the image of man in the Haré Krishna movement, divine revelation, Krishna and Prabhupada and ISKCON as an institution that Prabhupada founded. In the last third chapter of this work fundamentally-theologically-evaluate the credibility of anthropology, divine revelation, Krishna, Prabhupada and ISKCON. In conclusion, this thesis will then only recall why we wrote this thesis.

This dissertation treats about the relation between information and action in moral judgments. First of all, we explicit the logical problem, called antinomy, present in the descriptive ethics theories which do not admit the prescriptive factor of the moral judgments. Secondly we present the logical problem, called paradox, present in Austin s linguistic theory (which gave rise to the ethical prescriptivism) that does not admit the descriptive factor of moral judgments. After that, we present Hare s theory as synthesis, which gathers descriptive and prescriptive factors, and, because of this, does not make the same mistakes of the theories previously developed. Although, some critics - Geach, Sen and Azevedo accused Hare of being an existential descriptivist. More precisely, Sen and Geach accused him of being descriptivist, whereas Sen and Azevedo accused him of being existentialist. This work shows that those accusations occur because of the failure in the interpretation of the relation between descriptive and prescriptive factors on Hare s formulation about moral judgments. For the author, the supervenience (which guarantees that the moral choices must be the same when the same factual elements are presented) is the fundament of the universalizability (which guarantees that the moral action must be the same independently of the roles played on the moral action). However, these formulations do not prevent that the author of the moral judgment gather more information and start acting differently, which would not be possible for a descriptivist. Because of this, we formulated a symbolic model, which relates cultural pattern, prescribed pattern and value; and, moreover, which shows the temporal aspects and the change aspects. Another issue is about the necessity of the critical thought, for Hare, in the formulation of universal ethics. So, this work will explicit the reasons why Hare cannot be called existential descriptivist. / Esta dissertação trata da relação entre informação e ação nos juízos morais. Primeiramente é explicitado o problema lógico, denominado de antinomia, presentes nas teorias éticas descritivistas que não admitem o fator prescritivo dos juízos morais. Em segundo lugar, é apresentado o problema lógico, denominado de paradoxo, presente na teoria lingüística de Austin (que deu origem ao prescritivismo ético) a qual não admite o fator descritivo dos juízos morais. Posteriormente, a teoria de Hare é apresentada como síntese, que une o fator descritivo e o prescritivo, e que, por isso, não comete os mesmos erros das teorias desenvolvidas anteriormente. Porém, alguns críticos Geach, Sen e Azevedo acusaram Hare de ser um descritivista existencial. Mais precisamente: Sen e Geach o acusaram de ser descritivista; ao passo que Sen e Azevedo o acusaram de ser existencialista. Este trabalho mostra que estas acusações ocorrem pela falha na interpretação da relação entre fator descritivo e prescritivo na formulação de Hare sobre os juízos morais. Para o autor, a superveniência (que garante que as escolhas morais devem ser as mesmas, quando apresentados os mesmos elementos fatuais) é o fundamento da universalizabilidade (que garante que a ação moral deve ser a mesma independente dos papéis representados na ação moral). Mas, essas formulações não impedem que o autor do juízo moral reúna novas informações e passe a agir de forma diferente, o que não seria possível para um descritivista. Por isso, formulamos um modelo simbólico, o qual relaciona padrão cultural, padrão prescrito e valor; e, além disso, que mostra os aspectos temporais e de mudança. Outra questão gira em torno da necessidade do pensamento crítico, para Hare, na formulação de uma ética universal. Dessa forma, neste trabalho ficará explicitado os motivos pelos quais Hare não poder ser chamado de descritivista existencial. / Mestre em Filosofia

Submitted by Mario BC (mario@bc.ufrpe.br) on 2017-04-12T13:50:25Z No. of bitstreams: 1 Leon Adan Gutierrez de Carvalho.pdf: 6621081 bytes, checksum: fe50d44e89dd106a628f2664810ec545 (MD5) / Made available in DSpace on 2017-04-12T13:50:25Z (GMT). No. of bitstreams: 1 Leon Adan Gutierrez de Carvalho.pdf: 6621081 bytes, checksum: fe50d44e89dd106a628f2664810ec545 (MD5) Previous issue date: 2017-02-21 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The Hare Krishna movement arrived in Brazil in 1973 through members of the International Society for Krishna Consciousness (ISKCON), the religious institution founded in 1966 in New York by Bhaktivedanta Swami Prabhupada. In that same year, this religious movement would arrive in Pernambuco bringing with it its members, beliefs and practices for the public space of the state and despairing the attention of the people and the media. In this dissertation, we analyze some of the possible ways that the movement followed during its insertion in Pernambuco and how it was institutionalized and propagated in the state, between the years of 1973 and 1996. The main objective of this work is to understand some of the practices developed by its members in this period, and how they were represented in some of the local newspapers. We could realize that, in the broader context of the debate on the “new religious movements”, the Hare Krishna movement in Pernambuco was classified by the press as a "sect," in a perspective that sought to delegitimize this and other groups classified as "sects" through some kind of representations in the newspapers. The theoretical contribution of authors such as Michel de Certeau and Roger Chartier was fundamental in the way we conduct this research. / O movimento Hare Krishna chegou ao Brasil em 1973, através de membros da International Society for Krishna Consciousness (ISKCON), instituição religiosa fundada em 1966, em Nova Iorque por Bhaktivedanta Swami Prabhupada. Naquele mesmo ano, esse movimento religioso chegaria a Pernambuco trazendo consigo seus membros, crenças e práticas para o espaço público do estado e despertando a atenção das pessoas e dos jornais. Nesse trabalho de dissertação, analisamos alguns dos possíveis percursos que o movimento realizou durante a sua inserção em Pernambuco e de como teria se institucionalizado e propagado no estado, entre os anos de 1973 e 1996. O objetivo principal do trabalho foi entender algumas das práticas desenvolvidas por seus membros nesse período e como elas foram representadas em alguns dos jornais locais. Pudemos compreender que, dentro da conjuntura mais ampla do debate acerca dos “novos movimentos religiosos”, o Hare Krishna em Pernambuco foi classificado pela imprensa como “seita”, numa perspectiva que pretendia deslegitimar esse e outros grupos classificados como “seitas”, através de representações nos jornais. A contribuição teórica de autores como Michel de Certeau e Roger Chartier foi fundamental na maneira como conduzimos essa pesquisa.

Texte remanié de: Diss.--Philosophische Fakultät--Münster--Westfälische Wilhelms-Universität, 1998. / Bibliogr. p. 505-546. Index.

Thesis (M.A. (Linguistics))--Rhodes University, 2004. / Thesis submitted in partial fufilment of the requirements for the degree of Master of Arts.

This thesis looks at two theories of universalizability: Immanuel Kant's deontological one and R. M. Hare's utilitarian one. It also looks at criticisms of both theories by David Wiggins. It concludes that his arguments against Hare are decisive because the moral theory that follows from Hare's version of the claim that moral judgements must be universalizable is incompatible with several basic requirements on moral theories. Wiggins' criticism of Kant, on the other hand, centres on a technical point that is overcome by an interpretation of Kant's tests for the universalizability of maxims that is given by Onora Nell. Finally the thesis argues that Kant's rational theory of ethics is superior to Wiggins' subjectivist claims because it both reflects our common sense conception of ethics and provides a rational basis for evaluating moral judgements.

The thesis examines contemporary British theatre focusing on the dynamic between a playwright, a director and an actor, which is very different in the UK from continental Europe. Describing specific London productions as well as the history of modern British theatre, it tries to identify what are the defining characteristics of British directing, acting and playwriting. Each chapter focuses on one of these elements and defines British theatre in realation to the Czech scene. By comparing selected productions of the same British play in Prague and London the author draws attention to the possible difficulties that might arise while staging British drama in a different cultural context.