Submitted by Caroline Xavier (caroline.xavier@pucrs.br) on 2017-06-30T17:40:07Z No. of bitstreams: 1 DIS_FERNANDO_CARDOSO_BERTOLDO_PARCIAL.pdf: 1495379 bytes, checksum: 3014ae5802074b46cc95f6f86ae1f840 (MD5) / Made available in DSpace on 2017-06-30T17:40:07Z (GMT). No. of bitstreams: 1 DIS_FERNANDO_CARDOSO_BERTOLDO_PARCIAL.pdf: 1495379 bytes, checksum: 3014ae5802074b46cc95f6f86ae1f840 (MD5) Previous issue date: 2017-03-22 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES / The present dissertation aims at investigating the possibility of dialogue between some of Sigmund Freud?s and J?rgen Moltmann?s positions. The intention is to verify, from this possible dialogue, whether Freud?s psychoanalysis is capable of bringing contributions to theology. The following works of Freud are studied, in specific, on religion: ?Obsessive actions and religious practices? (1907), ?Totem and taboo? (1913), ?The future of an illusion? (1917), ?Civilization and its discontents? (1929), ?Moses and monotheism? (1939); the studied works of Moltmann are ?Theology of hope? (1964), ?The crucified God? (1972). In this comparative analysis of texts, we work on the assumption that Sigmund Freud, in this studies, remained restricted to observation of the religious phenomenon from the perspective of obsessive neurosis, therefore not including the possible insights his general theory of the human mind could engender to the mature religious experience, as J?rgen Moltmann defines it. / A presente disserta??o tem como objetivo investigar a possibilidade de di?logo entre alguns posicionamentos de Sigmund Freud e J?rgen Moltmann. Pretendese, a partir desse poss?vel di?logo, averiguar se a psican?lise de Freud ? capaz de contribuir com a teologia. S?o estudadas, em espec?fico, as seguintes obras de Freud sobre religi?o: ?Atos obsessivos e pr?tica religiosa? (1907), ?Totem e tabu? (1913), ?O futuro de uma ilus?o? (1917), ?O mal-estar na civiliza??o? (1929) e ?Mois?s e o monote?smo? (1939); as obras de Moltmann consultadas s?o ?Teologia da esperan?a? (1964) e ?O Deus crucificado? (1972). Nessa an?lise comparada de textos, partimos do pressuposto de que Sigmund Freud, em seus estudos, manteve-se restrito ? observa??o do fen?meno religioso sob a perspectiva da neurose obsessiva, n?o contemplando, assim, as poss?veis contribui??es que sua teoria geral da mente humana poderia gerar para a experi?ncia religiosa madura, como a define J?rgen Moltmann.