Made available in DSpace on 2016-04-25T19:20:15Z (GMT). No. of bitstreams: 1 Alexandre Andrade Martins.pdf: 1254174 bytes, checksum: f38b6c9e9239ee5ff690c54afd9a42ae (MD5) Previous issue date: 2011-06-01 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / Simone Weil, French philosopher of the first half of the 20th century, died young, 34 years old, but she had a deeply experience marked of the commitment with the philosophical study in the search for truth and by solidarity with the oppressed. She was faithful to her existential and philosophical purpose. She felt in her flesh the degraded suffering of existence and she felt touched by God s grace in which she found the truth and reason of love to sufferers. This suffering touches all dimensions of human existence, she called malheur. Our study is about how malheur and the grace are present in the life and thought of Simone Weil from letters and essays that she wrote and which are in the book Attente de Dieu. We tried to understand these two categories and we notice that they are concepts articulated philosophically that allow us to make a link between what Simone Weil lived and thought. Malheur and grace are worked in a conceptual and experiential form. They have in their bases the real life and the philosophical argument. We started understanding Simone s work and the elucidation of important moment of her life. After we showed the understanding of her letters and essays. We concluded that the concepts of malheur and grace are fundamental categories in the religious-philosophical thought of Simone Weil and they do a link between religious experience, philosophical knowledge and existential practice / Simone Weil, filósofa francesa de primeira metade do século XX, morreu ainda muito jovem, aos 34 anos, mas teve uma experiência profundamente marcada pelo comprometimento com o estudo filosófico na busca pela verdade e pela solidariedade com os mais oprimidos do seu tempo. Sendo fiel aos seus propósitos filosóficos e existenciais, sentiu na própria carne o sofrimento degradante da existência e, nele, sentiu ser tocada pela graça de Deus, encontrado a verdade e a razão do amor aos sofredores. Esse sofrimento que afeta todas as dimensões da existência humana, ela chamou de malheur. Nosso estudo é sobre como o malheur e a graça estão presentes na vida e no pensamento de Simone Weil a partir de cartas e opúsculos que escreveu e estão reunidos no livro Attente de Dieu. Buscamos compreender essas duas categorias e percebemos que elas são conceitos articulados filosoficamente e que permitem fazermos uma conexão entre o que viveu e pensou. Malheur e graça são trabalhados de forma experiencial e conceitual, de tal forma que eles têm por base a concretude da vida e a argumentação filosófica. O caminho seguido parte da compreensão da obra de Simone e da elucidação de importantes momentos da sua vida, depois apresentamos a compreensão das cartas e dos opúsculos. Isso permitiu chegarmos à conclusão de que os conceitos de malheur e de graça são categorias fundamentais no pensamento religioso-filosófico de Simone Weil e que elas fazem uma conexão entre experiência religiosa, conhecimento filosófico e prática existencial

Made available in DSpace on 2016-04-25T20:20:59Z (GMT). No. of bitstreams: 1 Silvio Luiz Sant Anna.pdf: 15844853 bytes, checksum: 8b973f5f8c8f224445f36ad74d1b259a (MD5) Previous issue date: 2013-06-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Transcatolicidades addresses three phenomena that contribute to inclusive social diversity in Brazil: Belo Monte Community, in Bahia, organized under the leadership of Antônio Conselheiro, the Chapel of Nosso Senhor do Bonfim, in the city of Sorocaba / SP, founded by Nhô João de Camargo; and Santo Daime, that appeared in Acre and coded by Mestre Irineu. From them, we seek to demonstrate how people of the lower classes, in addition to the religious spectrum, potentiated themselves as leaders in thought and sophisticated strategies that transformed the religious symbology, combining elements from different traditions, in collaborative languages who gave and give meaning to our inclusive Brazilianness / Transcatolicidades aborda três fenômenos que contribuem para a sociodiversidade inclusiva brasileira: a Comunidade de Belo Monte, na Bahia, constituída sob a liderança de Antônio Conselheiro; a Capela do Senhor do Bonfim, na cidade de Sorocaba/SP, fundada por Nhô João de Camargo; e o Santo Daime, surgido no Acre e codificado por Mestre Irineu. A partir deles, busca-se demonstrar como pessoas das camadas populares, para além do espectro religioso, potencializaram-se como lideranças sofisticadas em pensamentos e estratégias que transformaram a simbologia religiosa, a partir de elementos combinados de tradições diversas, em linguagens de integração colaborativas que deram e dão sentido inclusivo à nossa brasilidade

Made available in DSpace on 2016-04-26T14:54:10Z (GMT). No. of bitstreams: 1 Silvio Luiz Sant Anna.pdf: 15844853 bytes, checksum: 8b973f5f8c8f224445f36ad74d1b259a (MD5) Previous issue date: 2013-06-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Transcatolicidades addresses three phenomena that contribute to inclusive social diversity in Brazil: Belo Monte Community, in Bahia, organized under the leadership of Antônio Conselheiro, the Chapel of Nosso Senhor do Bonfim, in the city of Sorocaba / SP, founded by Nhô João de Camargo; and Santo Daime, that appeared in Acre and coded by Mestre Irineu. From them, we seek to demonstrate how people of the lower classes, in addition to the religious spectrum, potentiated themselves as leaders in thought and sophisticated strategies that transformed the religious symbology, combining elements from different traditions, in collaborative languages who gave and give meaning to our inclusive Brazilianness / Transcatolicidades aborda três fenômenos que contribuem para a sociodiversidade inclusiva brasileira: a Comunidade de Belo Monte, na Bahia, constituída sob a liderança de Antônio Conselheiro; a Capela do Senhor do Bonfim, na cidade de Sorocaba/SP, fundada por Nhô João de Camargo; e o Santo Daime, surgido no Acre e codificado por Mestre Irineu. A partir deles, busca-se demonstrar como pessoas das camadas populares, para além do espectro religioso, potencializaram-se como lideranças sofisticadas em pensamentos e estratégias que transformaram a simbologia religiosa, a partir de elementos combinados de tradições diversas, em linguagens de integração colaborativas que deram e dão sentido inclusivo à nossa brasilidade

Philippe de Gueldre, duchesse de Lorraine puis religieuse au couvent des Pauvres clarisses de Pont-à-Mousson, est une figure de la Lorraine ducale assez méconnue au-delà. Demoiselle d’honneur de Marie de Bourgogne, un temps tutrice de l’enfant Marguerite d’Autriche, instrument de la politique d’Anne de France, confidente de la bienheureuse Marguerite de Lorraine, mère des « guerriers de Dieu » de Saverne, patronne des Colettines, etc. : celle qui signe « royne de Sicile » à la cour ducale, « povre ver de terre » en religion, offre un exemple du pouvoir et du rayonnement des dames autour de 1500. Car, dans les cours de l’espace franco-bourguignon, les dames sont des acteurs incontournables. Appréhender les pratiques d’une dame devenue religieuse passe cependant d’abord par une étude des représentations du féminin, des imaginaires politiques, sociaux, culturels et religieux qui s’emparent de cette figure du féminin, et des pratiques que peuvent développer des acteurs au féminin. Pour Philippe de Gueldre, l’analyse se démarque d’une vision duale qui opposerait la duchesse à la religieuse. Elle propose une lecture centrée sur ses pratiques, sur son rôle dans l’élaboration du capital identitaire des Lorrains, sur son insertion dans la réforme monastique et, enfin, sur le hiatus entre son assimilation mariale pour des Lorrains en croisade, ses propres dévotions, et les traces d’une religiosité riche, complexe et projetée dans une temporalité nouvelle. La vie de Philippe de Gueldre n’est alors que la première d’une série de vies recomposées et remodelées tant que dure l’État lorrain, et dont l’examen permet de préciser les modalités de la mémoire d’une dame et d’une religieuse. / Philippa of Guelders, Duchess of Lorraine then nun at the Pont-à-Mousson Poor Clarisses’ convent, is one of the most famous women in ducal Lorraine, although quite unknown beyond. Mary of Burgundy’s bridesmaid, guardian of the very young Margaret of Austria (during her journey to the French court), part of Anne of France’s policy, blessed Margaret of Lorraine’s confidante, mother of the Saverne “guerriers de Dieu”, Colettines’s leader, etc.: she signs “royne de Sicile” as Duchess and “povre ver de terre” as nun, and provides an example of the power and influence of a lady around 1500. At that time, ladies are key players of princely courts. Understand imaginary and behavior of such a lady needs, first at all, a study of how women are represented, what kind of imaginary use feminine representations, and how female rulers act around Philippa of Guelders. Thus the analysis differs from a dual vision dissenting the Duchess to the nun. It offers a reading centered on the practice of the lady, its role in the fashioning of a princely identity in Lorraine as in the diffusion of monastic reform, and, at last, on the gap between his assimilation to Mary (whereas her sons fight heresy) and the signs of a rich and complex religion (whereas Luther impulse Reform). After all, the life of Philippa of Guelders is only the first of a series of lives reshaped until to the insertion of Lorraine in the French kingdom, and whose examination can specify how the memory of a lady and a nun have been fashioned.

Hildegard von Bingen, religiosa beneditina que viveu no século XII, alegava ter escrito sua primeira obra, o Scivias, obedecendo a um comando divino, que ela teria recebido em uma visão. Segundo Hildegard, suas visões a acompanhavam desde sua infância, e nelas ela via uma Luz Viva e recebia mensagens divinas. O Scivias que, segundo Hildegard, consistia na transcrição dessas mensagens divinas, era uma obra com ensinamentos em ortodoxia doutrinária. O caráter profético da obra aliado à sua ortodoxia garantiu-lhe pronta aceitação no meio eclesiástico e deu a Hildegard a reputação de profetisa. Devido à sua fama de profetisa, Hildegard passou a ser buscada como a um oráculo espiritual, como conselheira espiritual em diversos assuntos. Monges, abades, abadessas, bispos e imperadores consultavam Hildegard em busca de conselho, consolo e mesmo solução para os seus problemas. A vasta correspondência da religiosa atesta este fato. Neste estudo, procuramos entender, através da análise de um relato mítico incluído no Scivias e de parte de sua correspondência, de que maneira profecia e ortodoxia, como expressões da espiritualidade de Hildegard, manifestaram-se em sua obra. / Hildegard von Bingen, religious Benedictine woman who lived in the twelfth century, claimed to have written her first book, the Scivias, under a prophetic call, that came to her in a vision. According to Hildegard, her visions had been with her since her childhood, and in them she saw a Living Light and received divine messages. The Scivias which, according to Hildegard, consisted of the transcription of these messages, was a work with teachings in doctrinal orthodoxy. The prophetic character of the book, allied to its orthodoxy, guaranteed it with acceptation in the ecclesiastical environment and gave to Hildegard the reputation of a prophetess. Due to her fame as prophetess, people began to search Hildegard as a spiritual oracle, as a spiritual counsellor in different subjects. Monks, abbots, abbesses, bishops and emperors consulted Hildegard in search of admonition, advice, consolation and even solution for their problems. The vast correspondence of Hildegard bears witness to this fact. In this study, we try to understand, through the analysis of a mythical account included in the Scivias and of part of her correspondence, in what ways prophecy and orthodoxy, as expressions of Hildegards spirituality, were manifested in her work.

Cette thèse est une étude comparative entre L. S. Senghor, poète sénégalais d’expression française, et Mohamed Al-Faytouri, poète soudano-libyen d’expression arabe. Elle consiste à révéler et comparer les dimensions spirituelles de leurs poésies. Elle vise également à mettre en évidence la multivalence de la quête qui est indissociable de leur écriture. Leurs œuvres s’articulent sur les rapports féconds et ambigus entre l’humain et le divin, le matériel et le spirituel, les vivants et les morts, le visible et l’invisible. La démarche critique suit les deux poètes dans leur aventure poético-spirituelle qui correspond à la trajectoire du mystique à la recherche du surréel et de l’absolu. La poésie senghorienne se nourrit du souffle animiste et de l’esprit chrétien. La poésie faytourienne est marquée par la spiritualité soufie et par la mystique africaine. Elle renferme aussi des allusions animistes et chrétiennes.Quel que soit le degré d’originalité propre à chacun d’eux, ils ont en commun des thèmes qui forment un ensemble cohérent. Leurs poèmes sont intrinsèquement imprégnés du mysticisme africain qui se manifeste dans l’omniprésence des Esprits et des Ancêtres. Les deux poètes ont le même désir de retourner aux origines, de réintégrer l’innocence originelle et d’entrer en communion avec le sacré ; ils ont la même aspiration à une pureté qu’ils cherchent dans une voie jalonnée de difficultés. Ils s’efforcent de sonder le sens de l’existence et de vivre en harmonie parfaite avec le cosmos. Ils recourent à la médiation de la femme, de la musique, de la nuit et de la nature afin d’établir la communication avec l’univers intime et secret de l’invisible. / This thesis concerns a comparative study between Senghor; a Senegalese poet who writes in French and Mohamed AL-Faytouri, half Sudanese half Libyan poet who writes in Arabic. It targets comparing the spiritual dimensions of their poems. Furthermore, it aims to show the multiple meanings of the quest that cannot be separated from their poems. Their writings describe the search of unity between human and divine, material and spiritual, the living and the dead and finally visible and invisible. Our critical approach would follow the poetic and spiritual adventure of both poets regarding their search for the surreal and the absolute. Senghor's poetry is influenced by the animist and Christian spirituality, while Faytouri’s poetry is inspired by the Sufi spirituality and by African mysticism.In spite of their different origins, they use the same themes that complete each other in establishing a coherent form. The two poets have the same desire to return back to the origins, find the original innocence and have the mystical union. Their search for “purity” in human nature is surrounded by danger. They aim to emphasis on the idea of living in perfect coherence with the Universe. Last but not least, the poets refer to woman’s mediation, music, night and nature to communicate with the intimate and the secret of the invisible.

Th. doct.--Philos.--Zürich--Philosophischen Fakultät I der Universität, 1999. / Bibliogr. p. 627-647. Index. Notes bibliogr.

Texte remanié de: Thèse de doctorat--Rennes, 2001. / Bibliogr. p. 305-317.

Thèse de doctorat--Lettres arabes--Aix-Marseille 1, 1996. / Edition scientifique du texte arabe p. 1-428. Bibliogr. p. 194-208.

Texte de : Tesis doctoral : Littérature espagnole : Universidad de Granada : 2006. / Titre provenant de la page de titre numérisée.