This thesis is focused on the free time of children under the age of 18 and possibilities of its spending in a specific institution. Free time is a part of everyday life and there are many ways of its spending. It is very important for education of young people. The theoretical part is focused on basic terms as free time, institutions a voluntary firemen and their organisation in the Czech Republic. The research part is focused on the analysis of chosen Club of voluntary firemen with children's club. The aim of this thesis is to find out whether the institution reaches its aims and to recommend some improvements.

The aim of this essay is to investigate how the solemn rite of exorcism manifests itself within the Roman Catholic Church based on The Roman Ritual: Exorcisms and certain supplications [ECS] (1999) as well as how the rite is communicated in the document. Therefore, the method used is critical hermeneutic analysis and thenceforth the results are analyzed according to Bronislaw Malinowski’s theory of magic, science and religion (1948). The study shows that the rite of major exorcism is explained with clarity in ECS and constantly imbedded in the theology and the doctrine of the Roman Catholic Church. ECS leaves little room for the executive priest to interpret the execution of the rite. The scripture is very clear that the rite must follow a specific order of events and that some prayers and hymns are mandatory while others can be replaced since ECS clearly states that every solemn exorcism is unique due to the individual receiving the exorcism. Furthermore, ECS clearly states that the church will not perform an exorcism if there is any doubt that the troubled person really is possessed by the Devil or his demons, for in which case the medical science must attend.

Myths are intimately connected with emotions, but what the nature of the relationship really means, what it is, and how it functions are in many ways vague and unspecified. This is an examination of how, when and where emotions are referenced in theories of myth. The purpose is to point in a direction of possible new questions for future research on emotions and myth. Three major themes, centered around three major theorists of myth, are examined. The first treats perspectives of, and inspired by, Lucien Lévy-Bruhl. It is a theme based around views of myth as creating collective emotions. The second theme, centered around Bronislaw Malinowski, examines theories understanding myth as handling difficult emotions. The third theme deals with perspectives from Claude Lévi-Strauss’s structuralist theory of myth, where myth is seen as mediating contradictions, and thereby also mediating emotions of the contradictions. The three themes are then examined in relation to theories from the burgeoning history of emotions. New theoretical positions, such as the bodily and moral aspects of emotions, are examined and the result suggests that the central connection between myth and emotions could be found in humankind’s ever present concern to regulate, to discipline, and to form expressions of emotions.

Made available in DSpace on 2014-06-11T19:23:37Z (GMT). No. of bitstreams: 0 Previous issue date: 2004-04-02Bitstream added on 2014-06-13T18:09:59Z : No. of bitstreams: 1 malheiros_ps_me_mar.pdf: 245224 bytes, checksum: fb97e8447039d008867b42c98ec72be7 (MD5) / A antropologia, enquanto ciência do homem, sempre se defrontou com o paradoxo da unidade biológica do homem frente à diversidade cultural. A dissertação aborda esta importante questão: como definir um objeto, o Homem, se em toda parte o que se encontram são homens? Qual a especificidade e a singularidade do homem como objeto de estudos frente à pluralidade cultural? Não é uma questão fácil, nem tão pouco resolvida pela antropologia, o dilema perpassa o pensamento de diversos autores, e não apenas em obras antropológica, mas também filosóficas e psicológicas. Especificamente a questão é tratada aqui a partir do pensamento de dois expressivos antropólogos, Malinowski, com formação inicial em ciências exatas, que produziu sua obra na primeira metade do século XX e Geertz, que se graduou em filosofia e inglês e produziu sua obra na segunda metade do século XX. São considerados alguns aspectos da vida e da obra de ambos os autores, procurando evidenciar a importância do momento histórico em que viveram e das influências teóricas que receberam. Percebe-se a partir daí que a problemática toma rumos diversos, pois enquanto Malinowski argumenta que a cultura surge para atender a necessidades biológicas e derivadas e nos fala em uma natureza humana entendida em termos biológicos, Geertz entende que o homem é um artefato cultural em um duplo sentido, a cultura interferiu no processo evolutivo da nossa espécie e ela se constitui de um conjunto de mecanismos de controle que governa o comportamento e dá sentido à existência humana. / The anthropology, as a manþs science, has always faced the paradox of biological unity of man in front of cultural diversity. The dissertation approaches this important question: how to define an object, the Man, if in everywhere what we find are men? Which is the specificity and singularity of man as object of studies in front of cultural plurality? It is not an easy question, neither solved by anthropology, the dilemma goes through several authorsþ thought, and not only in anthropological, but also philosophical and psychological works. The question here is specifically treated from the thought of two expressive anthropologists, Malinowski, with initial formation in exact science, producing his work in the first half of 20th century and Geertz, graduated in philosophy and english, producing his work in the second half of 20th century. Some aspects of life and work of both authors are considered, bringing to evidence the importance of historical moment in which they lived and theoretical influences received. It is perceived from this that the problem takes several ways, because as Malinowski argues that the culture arises to attend biological and derived needs and tells us about a human nature comprehended in biological terms, Geertz understands that the man is a cultural artefact in a double way: the culture has interfered in the evolutive process of our species and it is constituted of a group of control mechanisms that guides the behavior and gives sense to the human existence.

No description available.

Creative dissertation. / Malinowski aurait peut-être souhaité que son journal soit révélé à titre posthume afin de contester l’accent mis sur la méthode scientifique par l’anthropologie sociale de son époque. Le dévoilement du journal de Bronislaw Malinowski renverse la domination des explications du fait social par le déterminisme, ouvrant la voie à ce qui devient, dans les années 1960, le tournant discursif. Le journal offre un aperçu de l’impulsion de vitalité de Malinowski et de ses préoccupations existentielles, qui sont excisées dans le processus de réécriture, connu pour transformer les notes de terrain en l’expression formelle caractérisant les monographies. L’anthropologue rédige des monographies pour ses contemporains en construisant des récits étayés par des preuves scientifiques d’une manière qui dissimule par la censure, les automatismes et la catégorie plus large de la subjectivité, ainsi que la possible relégation temporelle de l’Autre, qui peut entraîner la discrimination envers celui-ci. La personnalité publique de l’anthropologue est stylisée par le souci professionnel de représenter correctement le natif-comme-texte. Puisqu’il réfléchit à son avenir publiable, on émet l’hypothèse que Malinowski aurait l’intention de rédiger les entrées de son journal afin d’apporter une contribution posthume à l’anthropologie. Si cela est vrai, le journal est l’espace où les stratégies d’auto-dévoilement surgissent au premier plan, révélant la vulnérabilité supposée de l’auteur. Le dévoilement de l’expérience de vie n’est pas le produit d’un monologue intérieur chaotique, mais possède une fin en soi, qui est de révéler, à travers le mode de l’aveu, l’anthropologue-comme-texte. On pensait autrefois qu’en anthropologie, le système de la vérité était basé sur l’écriture théorique. Maintenant, le journal est mis en évidence. L’héritage de Malinowski repose avant tout sur la sophistique utilisée pour réorganiser le système de vérité entre l’écriture théorique et l’intime, entre la monographie et le journal. Cette réorganisation des vérités est accomplie à travers Writing in Schein qui est mon idiome se référant au jeu textuel avec des composantes du discours destiné à produire la litterarité inspirée d’images brillantes dans l’art apollinien. Writing in Schein est alors la diffusion des apparences, qui amplifie la crise de la représentation entre la copie qui imite, et le simulacre qui invente, puisque la sophistique nécessaire pour aligner les éléments du discours est une folle simulation littéraire. Par l’acte unique du journal et son dévoilement prévu pour la postérité, Malinowski détruit l’enchainement de l’activité productive en anthropologie. / Malinowski may have wished for his diary to be revealed posthumously in order to contest the intense focus on the scientific method, adopted in his time. The unveiling of Bronislaw Malinowski’s diary overthrows the dominance of explanations of social fact based solely on determinism, paving the way for what becomes known, during the 1960s, as the discursive turn. The diary offers insight into Malinowski’s impulse of vitality, along the existential concerns and narratives of personal experience, which are excised in the process of rewriting known to transform field notes into the type of formal expression that characterizes monographs. The anthropologist writes monographs for contemporaries by responding to their expectation of accounts backed by scientific evidence in a way that fosters concealment through censorship, automatisms and the larger category of subjectivity, as well as the possible time-relegation of the Other, which may result in discrimination against him. A positive public persona is stylized out of professional concern for properly staging the native-as-text. It is hypothesized that Malinowski possible future publication of the journal intends to compose its entries so as to make a posthumous contribution to anthropology. If that is true, the journal is the space where strategies of self-showing come to the fore, revealing the author’s assumed vulnerability. The unveiling of life experience is not the product of chaotic interior monologue or brooding, but has an end-goal which is to unveil, through the mode of avowal, the anthropologist-as-text. It was once thought that the anthropological system of truth is based on theoretical writing. Now, however diary is highlighted. Malinowski’s legacy rests foremost upon the sophistry used to reorder the system of truth between theoretical and intimate writing, between the monograph and the diary. This reordering of truths is accomplished through Writing in Schein, which is my idiom referring to the textual play with components of discourse intended to produce beautiful constructs inspired by shining images in Apollonian art. Writing in Schein is then the dissemination of appearances, which amplifies the crisis of representation between the copy that imitates, and the simulacrum that invents, since the sophistry required to align elements of discourse is a mad literary simulation. Through the single act of the diary and its unveiling planned for posterity, Malinowski destroys the sequence of productive activity in anthropology. / Malinowski możliwie życzył sobie, aby dziennik został ujawniony pośmiertnie. Podsuwam hipotezę, że chciał on w ten sposób rzucić wyzwanie metodzie naukowej przyjętej przez ówczesną antropologię społeczną. Odsłonięcie dziennika Bronisława Malinowskiego odwraca uwagę od dominacji wyjaśniania faktów społecznych przez determinizm, torując drogę zwrotowi dyskursywnemu spopularyzowanego w dyscyplinie od lat sześćdziesiątych. Pamiętnik oferuje wgląd w impuls witalności Malinowskiego i jego obaw egzystencjalnych, które są strategicznie wykreślane z tekstu podczas przekształcania notatek terenowych w formalne wyrażenia, charakteryzujące monografie. Antropolog komponuje monografie dla współczesnych czytelników, konstruując tekstualne relacje poparte dowodami naukowymi i cenzurą automatyzmów, szerszej kategorii podmiotowości, a także czasowego degradowania Obcego. Postać publiczna antropologa jest stylizowana, aby poprawnie przedstawiać rdzennego-jako-tekst. Spekuluje się, że zastanawiając się nad swoją publikowalną przyszłością, Malinowski zamierza formułować wpisy do swojego dziennika, aby pośmiertnie przyczynić się do nauki o kulturze, i ludzkości. Jeśli to prawda, dziennik jest przestrzenią, w której ujawnia się jego rzekoma wrażliwość. Odsłonięcie doświadczenia życiowego nie jest wytworem chaotycznego monologu wewnętrznego, ale ma cel samo w sobie ujawnienia, poprzez poufałość, antropologa-jako-tekst. Kiedyś uważano, że w antropologii system prawdy opierał się na piśmie teoretycznym. Teraz dziennik jest podświetlony. Dziedzictwo Malinowskiego polega przede wszystkim na sofistyce, za pomocą której reorganizuje on system prawdy między pismem teoretycznym a prywatnym, między monografią a pamiętnikiem. Tę reorganizację prawd dokonuje się poprzez Scheinschrift, które jest moim idiomem odwołującym się do gry tekstowej mającej na celu wytworzenie systemu wyrazów piękna inspirowanych sztuką apollińską. Scheinschrift potęguje kryzys reprezentacji między modelem a kopiami. Scheinschrift jest zatem sofistyką niezbędną do zestrojenia elementów dyskursu i rozpowszechnienia pozorów, miejącymi na celu kształtowanie szalonej symulacji literackiej. Wyłącznym aktem pisma pamiętnika i jego odsłonięciem przeznaczonym dla potomności, Malinowski niszczy dawny łańcuch twórczej działalności antropologii.