Made available in DSpace on 2016-04-25T20:21:15Z (GMT). No. of bitstreams: 1 Carlos Fritzen.pdf: 2598216 bytes, checksum: b6b0a01824c102aaa8204b89ee4393b4 (MD5) Previous issue date: 2014-08-18 / The present study aims to elucidate the elements which contribute to the discussion and reflection of social policy within the framework of neoliberal globalization considering that its positive and negative impacts have led to the segregation of impoverished sectors. Although with their social rights of citizens constitutionally recognized, as they are pushed to geographical and social peripheries, this group has been assisted by insufficient and fragmented social policies defined by the neoliberal system. Perversely, this system keeps them dependent and in this way, cannot effectively transforms the realities of misery and poverty nor generates the autonomy and leadership of the people, continually robbed of their rights, in the other extreme, growing accumulation of capital in the hands of a few and the difference in income distribution is accentuated. In this scenario, the proliferation of official discourses of "social inclusion ", non-governmental organizations promotes social projects with strategic focus on promoting political participation in various social movements for improvements in social policies directed at the population in a situation of economic and social vulnerability. From the theoretical research and the social bases of the jesuits, especially on social policies, there was a case study of the Social maintained by the jesuits in the outskirts of Turkeys - SP in the period 1998- 2008, which offered training activities integral to community - personal , civic , professional and community leaders. The results answer the initial hypothesis that social projects with this approach positively impact the lives of young people and their communities in the face of hegemonic neoliberal globalization and resulting fragmentation of social policies. In particular, this study highlights the importance of participation in the development of perception and critical awareness of the attendants about social phenomena and the ability of individual and collective political action in various contexts. Additionally shown are the limits, possibilities and challenges of a social project of this nature and indications for possible redirection of social action of the jesuits in the region / O presente trabalho objetiva elucidar elementos que contribuam à discussão e reflexão sobre política social integral, no marco da Globalização neoliberal que, com seus impactos negativos e positivos, resultou na segregação dos setores empobrecidos. Segregados nas periferias geográficas e sociais, embora com seus direitos sociais de cidadãos reconhecidos constitucionalmente, têm sido alvo de políticas sociais insuficientes e fragmentadas definidas pelo sistema neoliberal. De forma perversa, tal sistema os mantêm dependentes, não transforma efetivamente as realidades de miséria e pobreza nem gera a autonomia e protagonismo das populações, continuamente espoliadas de seus direitos; no outro extremo, cresce o acúmulo do capital em poder de poucos e a diferença na distribuição de renda se acentua. Nesse cenário, de proliferação de discursos oficiais de inclusão social , a sociedade civil organizada promove projetos sociais com foco estratégico de promoção e participação política em diversos movimentos sociais visando melhorias nas políticas sociais direcionadas à população em situação de vulnerabilidade econômica e social. A partir da pesquisa teórica e das bases sociais dos jesuítas, especialmente sobre políticas sociais, realizou-se o estudo de caso do Projeto Social mantido pelos jesuítas na periferia de Perus SP no período de 1998 a 2008, que ofereceu atividades de formação integral à comunidade pessoal, cidadã, profissional e de lideranças comunitárias. Os resultados respondem à hipótese inicial de que projetos sociais com esse enfoque impactam positivamente a vida dos jovens e de suas comunidades, diante da globalização neoliberal hegemônica e da resultante fragmentação das políticas sociais. Em especial, destacam-se a relevância da participação no desenvolvimento da percepção e consciência crítica dos participantes sobre os fenômenos sociais e da capacidade de atuação política individual e coletiva em diversos contextos. Adicionalmente são apresentados os limites, potencialidades e desafios de um projeto social dessa natureza e indicações para eventual redirecionamento da ação social dos jesuítas na região

O Colégio das Artes constituiu-se ao longo dos anos em um poderoso monumento da história portuguesa. Concebido originalmente para ser uma escola regida pelos preceitos do Humanismo e, desse ponto de vista seruma escola diferenciada em relação aos demais colégios monásticos que então vigoravam em Portugal, acabou por não conseguir estabelecer-se duradouramente em sua proposta primeira. Dono de uma trajetória tumultuada, marcada pela morte repentina de seu primeiro diretor, por inúmeros conflitos entre professores e pela instauração de processos inquisitoriais a trêsde seus professores mais conceituados, o Colégio das Artes, em uma decisão jamais oficializada por D.João III, acabou porser transferido em 1555 à Companhia de Jesus. / The Art School was built along the years in a powerful monument of Portuguese History. Originally conceived to be a school ruled by the humanist principles and, from that point of view, to be a different school compared to the other monastic centres which existed in Portugal, it ended up not lasting long in its first proposal. Being the owner of a troubled trajectory, marked by the sudden death of its first principal, by countless conflicts among teachers and by the start of inquisitional processes towards three of its most important teachers, the Art School, in a never oficialized decision by D. Joao III, was transferred to Jesuss company in 1555. In fact, after ten years of remain of Inacians, the original space of the Art School has its functionality extinct being handed down to the inquisition, which would implement changes according to the new end which would be attributed to it. Actually, nowadays the space which was once used as a school is an antiquate area in Coimbra, a bother to the public power. Certainly for Portuguese historiography, its unlucky fate signs the sadness which characterizes Joanino´s Kingdom. In fact, for her, it was D. João III the greatest responsible for the tragic fate that set upon the school. Portraited in the past as a fanatic and nowadays as a hesitating man, it was this misunderstandable king´s personality that ended up sealing the destiny of his own work. This dissertation seeks an explanation for the history of the Art School, especially, the matter of its transference to the Jesuits which escaped from the King´s personality

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Made available in DSpace on 2016-03-15T19:48:20Z (GMT). No. of bitstreams: 1 Cesar Guimaraes do Carmo.pdf: 822372 bytes, checksum: 0d2d57466808c9c6da2871dfb786235c (MD5) Previous issue date: 2012-02-13 / Fundo Mackenzie de Pesquisa / This monograph reflects, from a Religious Studies perspective, on the reformed praxis and Brazilian educational development in the second half of 19th Century. It approaches as main theme the presuppositions of the Reformed praxis related to education, as well as it does secondarily about Roman Catholic Church praxis. It verifies the Catholic Church presence and action through the Jesuits: his methods and the results of their activities until the banishment during 1760, while the pombalinas reforms were taking place. It observes that the Reformation brought in itself a new perspective of human inclusion in society, where he/she should accomplish his/her divine mission. A faithful one was called to worship God and to serve him all over the world being faithful in every and each feature of his/her life, also to develop his/her skills given by God, not only in a religious affairs, but as well as in politics, science, art, education, in all spheres, where God is served by human activity. The thought above, primarily found in Calvin, grounded the first missionaries conduct and behavior on Brazilian soil, mainly, those Presbyterians, that is the focus of this research. They developed reformed praxis to build a relationship with the world that transforms it. They grounded it through an authentic spiritual experience, not in an obscure knowledge, but in the practice of good works and in the practical realities of life, keeping far from scholasticism and Aristotelianism. They understood, from a reformed perspective, the education as a necessary tool to the development of the faith and social transformation. Education aimed, therefore, to create human beings with moral values who could get involved in their duties to God, to themselves, to their neighbors and to their nation. The results obtained became evident through the establishments and histories of Mackenzie and Gammon Presbyterian Institutes. / Este texto reflete, a partir das Ciências da Religião, sobre a práxis reformada e o desenvolvimento educacional do Brasil na segunda metade do século XIX. Aborda como tema central, os pressupostos da práxis Reformada ligadas à educação, e examina secundariamente a práxis da Igreja Católica Apostólica Romana quanto ao mesmo tema. Verificou-se a presença e a atuação da Igreja Católica através dos jesuítas: seus métodos e resultados de sua atuação até a expulsão em 1760, no contexto das reformas pombalinas. Observou-se que a Reforma do Século XVI trouxe em seu bojo uma nova visão de inserção do indivíduo na sociedade, onde ele deveria cumprir sua missão divina. O fiel foi convocado a louvar a Deus e servi-lo no mundo e em cada aspecto da vida e desenvolver as habilidades concedidas por Deus, não somente na religião, mas na política, na ciência, na arte, na educação, enfim, em todas as esferas, nas quais Deus é servido, por meio da atividade humana. Este pensamento, verificado principalmente em Calvino, norteou a conduta dos primeiros missionários nas terras brasileiras, especialmente, dos presbiterianos, foco desta pesquisa. Eles desenvolveram a práxis reformada na construção de uma relação com o mundo, que o transforma. Fundamentaram-na através de uma experiência espiritual autêntica, não em um conhecimento obscuro, mas no desenvolvimento das obras e na vida prática, distanciando-se do escolasticismo e do aristotelismo. Entenderam, a partir do pensamento reformado, a educação como ferramenta necessária para o desenvolvimento da fé e transformação social. A educação, visava portanto, formar homens com valores morais que se envolveriam nos deveres para com Deus, para consigo mesmo, para com o seu próximo e para com a sua pátria. Os resultados obtidos foram evidenciados com a fundação e a história do Instituto Presbiteriano Mackenzie e do Instituto Presbiteriano Gammon.

Made available in DSpace on 2016-04-26T14:54:56Z (GMT). No. of bitstreams: 1 Carlos Fritzen.pdf: 2598216 bytes, checksum: b6b0a01824c102aaa8204b89ee4393b4 (MD5) Previous issue date: 2014-08-18 / The present study aims to elucidate the elements which contribute to the discussion and reflection of social policy within the framework of neoliberal globalization considering that its positive and negative impacts have led to the segregation of impoverished sectors. Although with their social rights of citizens constitutionally recognized, as they are pushed to geographical and social peripheries, this group has been assisted by insufficient and fragmented social policies defined by the neoliberal system. Perversely, this system keeps them dependent and in this way, cannot effectively transforms the realities of misery and poverty nor generates the autonomy and leadership of the people, continually robbed of their rights, in the other extreme, growing accumulation of capital in the hands of a few and the difference in income distribution is accentuated. In this scenario, the proliferation of official discourses of "social inclusion ", non-governmental organizations promotes social projects with strategic focus on promoting political participation in various social movements for improvements in social policies directed at the population in a situation of economic and social vulnerability. From the theoretical research and the social bases of the jesuits, especially on social policies, there was a case study of the Social maintained by the jesuits in the outskirts of Turkeys - SP in the period 1998- 2008, which offered training activities integral to community - personal , civic , professional and community leaders. The results answer the initial hypothesis that social projects with this approach positively impact the lives of young people and their communities in the face of hegemonic neoliberal globalization and resulting fragmentation of social policies. In particular, this study highlights the importance of participation in the development of perception and critical awareness of the attendants about social phenomena and the ability of individual and collective political action in various contexts. Additionally shown are the limits, possibilities and challenges of a social project of this nature and indications for possible redirection of social action of the jesuits in the region / O presente trabalho objetiva elucidar elementos que contribuam à discussão e reflexão sobre política social integral, no marco da Globalização neoliberal que, com seus impactos negativos e positivos, resultou na segregação dos setores empobrecidos. Segregados nas periferias geográficas e sociais, embora com seus direitos sociais de cidadãos reconhecidos constitucionalmente, têm sido alvo de políticas sociais insuficientes e fragmentadas definidas pelo sistema neoliberal. De forma perversa, tal sistema os mantêm dependentes, não transforma efetivamente as realidades de miséria e pobreza nem gera a autonomia e protagonismo das populações, continuamente espoliadas de seus direitos; no outro extremo, cresce o acúmulo do capital em poder de poucos e a diferença na distribuição de renda se acentua. Nesse cenário, de proliferação de discursos oficiais de inclusão social , a sociedade civil organizada promove projetos sociais com foco estratégico de promoção e participação política em diversos movimentos sociais visando melhorias nas políticas sociais direcionadas à população em situação de vulnerabilidade econômica e social. A partir da pesquisa teórica e das bases sociais dos jesuítas, especialmente sobre políticas sociais, realizou-se o estudo de caso do Projeto Social mantido pelos jesuítas na periferia de Perus SP no período de 1998 a 2008, que ofereceu atividades de formação integral à comunidade pessoal, cidadã, profissional e de lideranças comunitárias. Os resultados respondem à hipótese inicial de que projetos sociais com esse enfoque impactam positivamente a vida dos jovens e de suas comunidades, diante da globalização neoliberal hegemônica e da resultante fragmentação das políticas sociais. Em especial, destacam-se a relevância da participação no desenvolvimento da percepção e consciência crítica dos participantes sobre os fenômenos sociais e da capacidade de atuação política individual e coletiva em diversos contextos. Adicionalmente são apresentados os limites, potencialidades e desafios de um projeto social dessa natureza e indicações para eventual redirecionamento da ação social dos jesuítas na região

O Colégio das Artes constituiu-se ao longo dos anos em um poderoso monumento da história portuguesa. Concebido originalmente para ser uma escola regida pelos preceitos do Humanismo e, desse ponto de vista seruma escola diferenciada em relação aos demais colégios monásticos que então vigoravam em Portugal, acabou por não conseguir estabelecer-se duradouramente em sua proposta primeira. Dono de uma trajetória tumultuada, marcada pela morte repentina de seu primeiro diretor, por inúmeros conflitos entre professores e pela instauração de processos inquisitoriais a trêsde seus professores mais conceituados, o Colégio das Artes, em uma decisão jamais oficializada por D.João III, acabou porser transferido em 1555 à Companhia de Jesus. / The Art School was built along the years in a powerful monument of Portuguese History. Originally conceived to be a school ruled by the humanist principles and, from that point of view, to be a different school compared to the other monastic centres which existed in Portugal, it ended up not lasting long in its first proposal. Being the owner of a troubled trajectory, marked by the sudden death of its first principal, by countless conflicts among teachers and by the start of inquisitional processes towards three of its most important teachers, the Art School, in a never oficialized decision by D. Joao III, was transferred to Jesuss company in 1555. In fact, after ten years of remain of Inacians, the original space of the Art School has its functionality extinct being handed down to the inquisition, which would implement changes according to the new end which would be attributed to it. Actually, nowadays the space which was once used as a school is an antiquate area in Coimbra, a bother to the public power. Certainly for Portuguese historiography, its unlucky fate signs the sadness which characterizes Joanino´s Kingdom. In fact, for her, it was D. João III the greatest responsible for the tragic fate that set upon the school. Portraited in the past as a fanatic and nowadays as a hesitating man, it was this misunderstandable king´s personality that ended up sealing the destiny of his own work. This dissertation seeks an explanation for the history of the Art School, especially, the matter of its transference to the Jesuits which escaped from the King´s personality

Cette thèse se propose d’étudier la mise en œuvre de la pastorale par les jésuites et par les ordres mendiants (franciscains, dominicains et augustins) au Japon, au cours des XVIe et XVIIe siècles. Ce travail consiste à s’interroger sur les méthodes mises en œuvre par les religieux, ainsi qu’à la vie des chrétientés : le projet de conversion des missionnaires n’est pas analysé en terme quantitatif (y a-t-il eu de nombreuses conversions ?), mais en terme qualitatif : il s’agit de comprendre ce que signifie être un chrétien au Japon pour les missionnaires, mais également pour les convertis. Le propos est organisé en quatre parties. La première partie s’intéresse à la construction de l’espace missionnaire et vise à comprendre la façon dont les religieux s’approprient l’espace japonais, dans le but de faciliter l’enracinement du christianisme au Japon. La seconde partie étudie ceux qui conduisent la pastorale et sont en charge de la chrétienté, afin de repérer un profil de missionnaire spécifique à la mission japonaise. La troisième partie analyse les stratégies mises en place par les missionnaires pour convertir les Nippons, mais également la façon dont ces derniers pratiquent le christianisme et s’approprient la nouvelle religion. Enfin, la quatrième partie vise à mettre en perspective les trois premières, en questionnant la manière dont les missionnaires appréhendent la pastorale et en étudiant la diffusion d’une culture européenne au Japon. / This thesis examines the pastoral work carried out by the Jesuits and the mendicant Orders (Franciscans, Dominicans, Augustinians) in Japan during the 16th and 17th centuries. It analyses the methods developed by the missionaries as well as the lives of the new believers. The missionary project is not analysed in quantitative terms (number of conversions) but in qualitative ones: what does being Christian mean in Japan, for the missionaries, but also for the converts?The study is divided into four parts. The first one deals with the construction of the missionary territory; it aims at understanding how the missionaries manage Japan’s geography in order to help Christianity spread and take root in the country. In the second part, the lives and origins of the missionaries are analysed, allowing for a typical profile to be identified. The third part discusses the strategies deployed by the missionaries to convert the Japanese, and also the way the natives understand pastoral activities and appropriate the new religion. In the fourth and final part, the three first part are put into perspective by studying the way missionaries understood their pastoral work and the way they spread elements of European culture across Japan.

Thesis (M.A.)--Miami University, Dept. of History, 2008. / Title from first page of PDF document. Includes bibliographical references (p. 45-59).

Thesis (M.A.)--Indiana University, 2009. / Title from screen (viewed on August 28, 2009). Department of History, Indiana University-Purdue University Indianapolis (IUPUI). Advisor(s): Eric L. Saak. Includes vita. Includes bibliographical references (leaves 540-548).

由14位作者寫於17世紀、收於耶穌會羅馬館的28篇祭禮文獻，是迄今所見最早一批出自中國士人信徒之手，在禮儀之爭期間就傳教士對祭祖禮的顧慮作出回應的文章。按內容來看，傳教士的顧慮可歸納為兩類，一是採取詢問的方式，向這批士人信徒請教與祭祀相關的問題，二是對祭祖禮已持有否定態度，致令這批作者撰文予以反駁。從祭祖禮的觀點方面來說，28篇文獻作者主要是從祭祖本義、祭祖禮是否真的含有與天主教信仰相牴觸的成份等兩方面，進行論述。對於前者，他們認為祭祖源於人情、德育及治國三方面的需要；對於後者，他們指祭祖禮既無求福的成份，亦不認為祖先仍會來格來饗於祭祀現場，因此祭祖之槍祭"與祭上帝之槍祭"在本質上迥異。雖然在該如何理人死後的靈魂狀態、嘏辭是否在當時社會中已無人應用等細節上，個別作者有不同的意見，然而他們基本上是一致認為祭祖禮應允許中國信徒繼續奉行。從立論方式來說，28篇文獻作者中縱使有個別作者對某些儒家經典的可信性存疑，但他們大多仍是主要採用經學進路，強調先王、孔子、儒學的地位及中國文字用法有其特別之處，援引儒家經典、尤其是《禮記》對祭祖禮的描述，以及宋儒的觀點、當中又尤以朱熹為主，作為探討時的論據. 以28篇與其所身處的明末清初時期經學主流相較而言，他們的確反映了當時整體經學風氣所尚--以朱熹為宗、漸開漢宋兼爭之勢。不過，對於祭祖禮本義的理解，比對作為當時經學相關方面的代表人物--朱熹及其學派的陳澔、納蘭性德等人的觀點，在情、德、治三方面之外，朱熹等人並不否認祭祖求福、相信祖先能來格來饗，朱子甚至認為祭祖的本義之一，就是在於以祭祀之誠讓祖先的魂魄能夠得以安頓。以28篇與其所身處17世紀來華傳教士、教廷相較而言，耶穌會傳教士的觀點最與28篇相近，他們注意到祭祖禮在情、德方面對中國人的意義，認為仍有允許中國信徒奉行祭祀的價值。然而，多明我會、方濟各會傳教士則持定相反意見，他們的關注點不在於祭祖禮對中國人的意義、價值，而是禮儀中所存在的求福於祖先、相信祖先仍能來格來饗等成份，與天主教信仰相悖。至於教廷，則會按傳教士上呈的資料，而對祭祖禮是否仍能奉行於信徒之間，在答覆時作出相應的調整。立論方式上，除耶穌會與多明我會的萬濟國，會引用中國儒家經典作為討論依據外，托缽修會的傳教士主要是按眼見當時社會上祭祖禮情況作出判斷。雖然在論述過程中，28篇文獻一方面與明末清初經學主流對於祭祖禮本義的理解存在歧異，另一方面亦出現對經典的錯解、邏輯上的謬誤等若干不足；但是，不管是讓後世得以更全面地認識禮儀之爭這段歷史，抑或是為當代有關槍祭祖"問題的研究帶來參考與啟發，這批文獻皆具有重要的價值。Abstract The 28 documents, collected by the Society of Jesus Roman Archive, were written in 17th century by 14 authors. They were possibly the earliest Chinese scholar-believers that discussed with the western missionaries about the concept of ancestral offering ritual during the Chinese Rites Controversy. Since the ancestral offering ritual had been held negative attitude, the scholars had to write these documents for refuting. For the ancestral offering ritual, the authors mainly discussed the original meaning of ancestral offering ritual, and consider whether it is in contravention of the Catholic faith. They believed that ancestral offering ritual contained three elements: humanity(人情), morality(德育) and social order(治國). They neither looked for blessings from ancestors nor thought that the spirits of ancestors would be present to the ritual, thus, the ancestral offering and the offering sacrifice to God were different in nature. Though individual authors had different views on the state of the spirits of ancestors, they agreed that ancestral offering ritual should be allowed to continue to practice among Chinese believers. Most of the authors mainly used the Confucian Classics Approach(經學進路) to make their arguments. They took Confucian, especially the "Book of Ritual", and Zhu Xi of Song Dynasty as the main sources to present their.;arguments of ancestral offering ritual. However, apart from the three elements, Zhu did not deny that ancestral offering ritual was to seek blessings, and believed that the spirits of ancestors would be present to the ritual. Zhu even believed that ancestral offering ritual was for settling the spirits of ancestors. The view of the Society of Jesus was closed to that of the authors. They noted that the significances of ancestral offering ritual to Chinese people were more about humanity and morality, and thought that it was worthy for Chinese believers to practice the ancestral offering ritual. However, the Dominican and the Franciscan missionaries held of opposite view. Their concerns were not the significances and values of ancestral offering ritual, but the behaviour of seeking blessings from ancestors and the belief of the presence of the spirits of ancestors. In the Chinese Rites Controversy, the Society of Jesus and the Francisco Varo of Dominicans referred Confucian as the basis for their discussions. The Mendicant missionaries mainly depended on the situation at that time in the society to make judgments. The Vatican was only according to the information from missionaries to make corresponding judgments that whether the ancestral offering ritual was being allowed to practice among Chinese believers. Although there are discrepancies and some logical fallacies between the 28 documents and the Confucian Classics of Ming and Qing Dynasties about the understanding of the original meaning of ancestral offering ritual, these documents can bring great inspiration on the contemporary research of ancestral offering ritual and make a more comprehensive reorganization of the history of Chinese Rites Controversy.