Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-08T12:46:15Z No. of bitstreams: 1 marcosviniciusdacostameireles.pdf: 1025983 bytes, checksum: cea549ed4e95d1fc32f3195af73c96f4 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-09T13:40:31Z (GMT) No. of bitstreams: 1 marcosviniciusdacostameireles.pdf: 1025983 bytes, checksum: cea549ed4e95d1fc32f3195af73c96f4 (MD5) / Made available in DSpace on 2015-12-09T13:40:31Z (GMT). No. of bitstreams: 1 marcosviniciusdacostameireles.pdf: 1025983 bytes, checksum: cea549ed4e95d1fc32f3195af73c96f4 (MD5) Previous issue date: 2015-02-27 / Este trabalho que fala sobre O Homo religiosus: a antropologia filosófica de Viktor Emil Frankl tem como objeto a antropologia frankliana e visa, como objetivo, compreender tal modo de pensar sobre o ser humano em sua dinâmica espiritual na vivência da religiosidade. A partir de uma pesquisa teórico-bibliográfica, tendo como obras principais A presença ignorada de Deus (1948), O homem incondicionado (1949), Homo patiens (1950) e A busca de Deus e questionamentos sobre o sentido da vida (1984), a pesquisa versa sobre a antropologia frankliana, a dimensão espiritual, a busca do sentido e o relacionamento com Deus. A pesquisa é dividida em três momentos, sendo o primeiro uma contextualização e crítica na concepção de homem a qual Frankl recebe da tradição, o segundo uma proposta de superação desta compreensão e o terceiro momento a vivência do Homo religiosus. / This study that talks about The Homo religiosus: the philosophical anthropology of Viktor Emil Frankl has as its object Frankl‘s anthropology and seeks, as its objective, to understand this way of thinking about the human being in his spiritual dynamics in living religiosity. From a theoretical literature, having as the main works: The Unconscious God ( 1948) , The unconditioned man (1949) , Homo patiens (1950) and The search for God and questions about the meaning of life (1984), the research focuses on the anthropology of Frankl, the spiritual dimension , the search for meaning and the relationship with God. The research is divided in three diferent phases, the first being a contextualization and a critic about the conception of man which Frankl receives from tradition, the second is a proposal to overcome this understanding and the third moment, the experience of the Homo religiosus.

This study aims to analyse textbooks used in the course Religious Education 1 in Swedish upper secondary schools. The textbooks were analysed by using qualitative content analysis. By using queer theory and the theory about “homo religiosus”, the study examined which norms concerning sex, gender, sexuality and relationships the textbooks convey.             The study shows that the textbooks convey norms about sex and gender by portraying the men’s perspective when educating about the different religions. The women perspective is being discussed in a specific part of the chapters and is therefore being portrayed as different. The analysis about norms concerning sexuality and relationships shows a similar pattern where the heterosexual twosomeness perspective is being portrayed as the general perspective, while the homosexual, bisexual and polygamist perspectives are being portrayed as abnormal.             When the results were compared to the curriculum it showed that although the textbooks follow the regulations in what the teaching about religion should include, the textbooks could be breaking the core values of the Swedish school. By portraying some groups as abnormal the textbooks does not promote understanding towards people and that may also be perceived as degrading.

Studien fokuserar på att reda ut heliga platsers mening för religiösa människor enligt fyra teorier. Teorierna undersöks med frågeställningarna hur heliga platsers mening kan se ut och vilken mening de har. Genom litteraturstudien presenteras fyra olika teorier med vitt spridda publiceringsår och inriktningar gällande heliga platser och dess mening. De olika faktorerna som enligt teorierna ger människan mening handlar om religion som fenomen, begär av helighet, symbolspråk, identitet och socialisation. Tillsammans belyser inriktningarna att meningen har flera källor och beröringspunkter. Den vida spridningen på årtal av teoriernas publicering visar en förändring gällande värderingar i hur man ser på den religiösa människan och vad som anses ge mening hos sakrala platser. Studiens resultat visar att mening inte är något konkret och det kan förstås utifrån olika perspektiv.

<p>This essay is a work on Mircea Eliades's interpretation of the religious human understood as "homo religiosus" and the role of the shaman from the Eliade perspective. In Eliade human existence consists of a dichotomy between the sacred and the profane. The question is whether one can understand the concept of Eliades “axis mundi”, center of the universe? Can we create an understanding of human existence with Eliade? Can one use  phenomenology of religion as perspective for the exploration of “reality”? Furthermore, this paper aims to understand the role of the shaman has religious worldviews. Shamaism  is through an ecstatic technique traveling to other cosmic plane, in order to gain knowledge that would otherwise not be reached. Two short chapters also show examples of Swedish religious phenomenological research by Ake Hultkrantz and Carl Johan Gurt.</p><p>The key issues are: What is Shamanism? How can we understand  Eliades philosophical exposition of man as <em>homo religosus</em>? Are Eliades theories (by Hultrantz and Gurt) represented in the Swedish scientific research? And, what is today's religion phenomenological research (by Gurt)?</p><p> </p> / <p>Denna uppsats är ett arbete om Mircea Eliades tolkning av den religiösa människan förstådd som <em>homo religiosus </em>och shamanens roll hos Eliade. Hos Eliade är den mänskliga existensen uppdelad i en dikotomi mellan det heliga och det profana. Kan vi skapa en förståelse av människans existens med Eliade och hur kan vi använda religionsfenomenologin som utgångspunkt för utforskandet av ”verkligheten”?  Uppsatsens vidare syfte är att förstå vilken roll shamanen har för religiösa världsbilder. Shamanens verksamhet och centrala uppgift  är att genom en extasteknik färdas till andra kosmiska plan, för att där få kunskap som annars inte kan nås. Två korta kapitel visar även  exempel på svensk religionsfenomenologisk forskning genom Åke Hultkrantz och Carl Johan Gurt.</p><p>De centrala frågorna är: Vad är shamanism? Hur ser Eliades filosofiska utläggning om människan ut? Finns Eliades teorier (genom Hultrantz och Gurt) förankrade/representerade i svensk religionsvetenskaplig forskning? Och, hur ser dagens religionsfenomenologiska forskning ut (genom Gurt)?</p>

This essay is a work on Mircea Eliades's interpretation of the religious human understood as "homo religiosus" and the role of the shaman from the Eliade perspective. In Eliade human existence consists of a dichotomy between the sacred and the profane. The question is whether one can understand the concept of Eliades “axis mundi”, center of the universe? Can we create an understanding of human existence with Eliade? Can one use  phenomenology of religion as perspective for the exploration of “reality”? Furthermore, this paper aims to understand the role of the shaman has religious worldviews. Shamaism  is through an ecstatic technique traveling to other cosmic plane, in order to gain knowledge that would otherwise not be reached. Two short chapters also show examples of Swedish religious phenomenological research by Ake Hultkrantz and Carl Johan Gurt. The key issues are: What is Shamanism? How can we understand  Eliades philosophical exposition of man as homo religosus? Are Eliades theories (by Hultrantz and Gurt) represented in the Swedish scientific research? And, what is today's religion phenomenological research (by Gurt)? / Denna uppsats är ett arbete om Mircea Eliades tolkning av den religiösa människan förstådd som homo religiosus och shamanens roll hos Eliade. Hos Eliade är den mänskliga existensen uppdelad i en dikotomi mellan det heliga och det profana. Kan vi skapa en förståelse av människans existens med Eliade och hur kan vi använda religionsfenomenologin som utgångspunkt för utforskandet av ”verkligheten”?  Uppsatsens vidare syfte är att förstå vilken roll shamanen har för religiösa världsbilder. Shamanens verksamhet och centrala uppgift  är att genom en extasteknik färdas till andra kosmiska plan, för att där få kunskap som annars inte kan nås. Två korta kapitel visar även  exempel på svensk religionsfenomenologisk forskning genom Åke Hultkrantz och Carl Johan Gurt. De centrala frågorna är: Vad är shamanism? Hur ser Eliades filosofiska utläggning om människan ut? Finns Eliades teorier (genom Hultrantz och Gurt) förankrade/representerade i svensk religionsvetenskaplig forskning? Och, hur ser dagens religionsfenomenologiska forskning ut (genom Gurt)?

Il lavoro si propone di indagare la prospettiva ermeneutica sviluppata dallo studioso belga Julien Ries, padre di una disciplina oggi nota come antropologia religiosa o simbolica. Irriducibile alla storia delle religioni, alla fenomenologia o all’ermeneutica del sacro, essa si configura piuttosto come loro virtuosa sintesi, entro la quale convergono metodi e approcci antropologici complementari, che integrandosi vicendevolmente formano una disciplina umanistica in grado di evidenziare le strutture fondamentali di homo religiosus quale categoria decisiva dell’antropologia simbolica. In questo lavoro abbiamo indagato le strutture teoretiche sottese all’impianto riessiano, ovvero la struttura concettuale di un’opera il cui taglio è altrimenti prettamente storico. Individuati i riferimenti principali di Ries in Jacques Vidal, Mircea Eliade, Gilbert Durand e Carl Gustav Jung, si è proceduto nell’indagine con una duplice preoccupazione: evidenziati gli snodi principali della teoresi dei quattro studiosi in ordine alla questione dell’esperienza religiosa, si sono poi confrontati tali risultati con l’utilizzo e la valorizzazione riessiana di tali approcci. Delineate così le linee di sviluppo di un’antropologia simbolica, il lavoro apre nuove prospettive in direzione di una “nuova ontologia simbolica”, che si pone alla base di una disciplina in grado di rinnovare le basi stesse dell’antropologia tout court. / The aim of the present work is to investigate the hermeneutical perspective developed by the Belgian scholar Julien Ries, founder of a discipline known as religious or symbolic anthropology. Irreducible to history of religions, phenomenology or to hermeneutic, it is rather a synthesis of them, in which converge different methods and approaches. The result of this virtuous integration is a humanistic discipline that clarifies the fundamental structures of homo religiosus, as an essential category of religiosus anthropology. In this work we studied the theoretical structures which innervate Ries’ point of view, namely the conceptual structure of a work otherwise merely historical. Once being identified the principal Ries’ sources in Jacques Vidal, Mircea Eliade, Gilbert Durand and Carl Gustav Jung, we worked with a double concern. Firstly, we have clarified the chief points of the perspective of the four scholars, in order to clarify their position concerning religious experience; secondarily, we compared these results with Ries’ valorisation of them. After having developed the basis of a symbolic anthropology, this work opens to further perspectives towards a “new symbolic ontology”, in order to renew anthropology tout court.

<p>Syftet jag har med min uppsats är att ge fyra olika perspektiv på fenomenet shamanism för att komma närmare svaret på min fråga: Vad är shamanism för något?</p><p>Perspektiven jag ger är shamanism ur ett historiskt, religionsfenomenologiskt, parapsykologiskt och kulturellt perspektiv.</p>

Syftet jag har med min uppsats är att ge fyra olika perspektiv på fenomenet shamanism för att komma närmare svaret på min fråga: Vad är shamanism för något? Perspektiven jag ger är shamanism ur ett historiskt, religionsfenomenologiskt, parapsykologiskt och kulturellt perspektiv.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-06-17T14:19:05Z No. of bitstreams: 1 marialuizaviannapessoademendonca.pdf: 4089662 bytes, checksum: c52edde5b2edf7a0dc3516fd910107e8 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-13T14:38:59Z (GMT) No. of bitstreams: 1 marialuizaviannapessoademendonca.pdf: 4089662 bytes, checksum: c52edde5b2edf7a0dc3516fd910107e8 (MD5) / Made available in DSpace on 2016-07-13T14:38:59Z (GMT). No. of bitstreams: 1 marialuizaviannapessoademendonca.pdf: 4089662 bytes, checksum: c52edde5b2edf7a0dc3516fd910107e8 (MD5) Previous issue date: 2015-12-11 / No presente trabalho apresenta-se um estudo da História das Religiões de Mircea Eliade realizado sobre três aspectos desta obra: os aspectos epistemológico, metodológico e categorial. Na primeira parte do trabalho, postula-se que a História das Religiões eliadiana se trata de uma disciplina autônoma e integral, com objeto próprio de estudo – o fenômeno religioso considerado no seu plano específico de referência, o plano religioso – e com método próprio de trabalho – um método histórico-fenomenológicohermenêutico unitário –; que tal disciplina gira em torno de dois eixos – a fenomenologia da religião stricto sensu e a história das religiões; que, no seu todo, a História das Religiões eliadiana tem o estatuto de uma fenomenologia existencial da religião, situando-se no âmbito da Filosofia. Na segunda parte deste trabalho discorre-se sobre o método apenas implícito na obra eliadiana, o qual leva em conta o aspecto histórico do fenômeno religioso e o qual conjuga fenomenologia e hermenêutica, desenvolvendo-se em dois planos: o primeiro plano é o da análise fenomenológicodescritiva do fenômeno religioso realizada no campo da fenomenologia da religião stricto sensu, no qual o autor romeno conforma sua morfologia do sagrado; o segundo plano é o da análise hermenêutico-filosófica dos fenômenos religiosos históricos, no qual o citado autor procede à interpretação dos fenômenos religiosos historicamente acontecidos para a elaboração de sua história das religiões; Eliade utiliza ainda a análise hermenêutico-filosófica dos simbolismos religiosos para a realização de uma hermenêutica filosófica dos símbolos religiosos por meio da qual formula juízos normativos sobre a condição humana. Na terceira parte deste trabalho, realiza-se um estudo das principais categorias do pensamento eliadiano com ênfase para a hierofania, a dialética da hierofania, a dialética do sagrado e do profano, o sagrado, a religião, a experiência religiosa, o espaço sagrado, tempo e história, o homo religiosus, o homem ocidental moderno a-religioso, o arquétipo, o arquétipo da coincidentia oppositorum, imagens e símbolos, a a-historicidade da vida religiosa, o símbolo religioso, o simbolismo religioso, o mito, o rito, a camuflagem e a ocultação do sagrado no profano, a irreconhecibilidade do sagrado na História (ou a irreconhecibilidade do milagre) e o sagrado no mundo ocidental secularizado. / In this thesis a study of Mircea Eliade’s History of Religions is presented carried through on three different approaches: the epistemological approach, the methodological approach and the categorical approach. In the first Chapter of this thesis, it is claimed that Eliade’s History of Religions constitutes an autonomous and integral discipline, with proper object of study – the religious phenomenon in its specific plan of reference, the religious plan - and with proper method of work – a unitary historical-phenomenological-hermeneutic method -; that such discipline turns around two axles – the phenomenology of religion stricto sensu and the history of religions -; that, in its all, the eliadian History of Religions has the statute of an existential phenomenology of religion placing itself in the branch of Philosophy. In the second Chapter of this thesis, it is discoursed on the only implicit method in the eliadian workmanship, which takes in account the historical aspect of the religious phenomenon and which conjugates phenomenology and hermeneutics, developing itself in two plans: the first plan is that of the phenomenological-descriptive analysis of the religious phenomenon carried through on the field of the phenomenology of religion stricto sensu, in which the Rumanian author conforms his morphology of the Sacred; the second plan is that of the hermeneutic-philosophical analysis of the historical religious phenomena in which the cited author proceeds to the interpretation of the religious phenomena historically happened for the elaboration of his history of religions; Eliade also use the hermeneutic-philosophical analysis of the religious symbolisms for the accomplishment of a philosophical hermeneutics of the religious symbols by means of which he formulates normative judgments on the human being condition. In the third Chapter of this work, a study of the main categories of the eliadian thought is developed with emphasis for the hierophany, the dialectic of the hierophany, the dialectic of the Sacred and the Profane, the Sacred, the religion, the religious experience, the sacred space, time and history, homo religiosus, the modern Occidental man of the secularized societies, the archetype, the archetype of coincidentia oppositorum, images and symbols, the non-historicity of the of religious life, the religious symbol, the religious symbolism, the Myth, the Rite, the Camouflage and the Occultation of the Sacred in the Profane, the unrecognizableness of the Sacred in History (or the unrecognizableness of miracle), and the Sacred in the modern secularized Occidental world.