Thesis (Th. M.)--Dallas Theological Seminary, 1984. / Typescript. Includes bibliographical references (leaves [65]-[69]).

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2001. / Abstract. Includes bibliographical references (leaves 243-246).

Thesis (Ph. D.)--University of California, Santa Cruz, 1994. / Typescript. Includes bibliographical references (leaves 229-232).

Thesis (Ph. D.)--Public Policy, Georgia Institute of Technology, 2006. / Dr. Susan Cozzens, Committee Chair ; Dr. Reginald DesRoches, Committee Member ; Dr. Monica Gaughan, Committee Member ; Dr. Bhaven Sampat, Committee Member ; Dr. Philip Shapira, Committee Member.

Thesis (D. Min.)--Trinity Evangelical Divinity School, 2001. / Abstract. Includes bibliographical references (leaves 243-246).

Thesis (Ph. D.)--University of California, Riverside, 2010. / Includes abstract. Title from first page of PDF file (viewed May 19, 2010). Available via ProQuest Digital Dissertations. Includes bibliographical references. Also issued in print.

Thesis (Ph. D.)--Catholic University of America, 1942. / Includes bibliographical references (p. 199-207).

Thesis (D. Min.)--Liberty Baptist Theological Seminary, 1993. / Includes bibliographical references (p. 238-264).

Freedom is a central concept in contemporary theology. However, what freedom means is blurred and unclear. To try to understand more precisely, the thought of a theologian who stands at the mid-point of the debate has been studied. Rosemary Ruether is a modern feminist theologian who has considered Christian origins and the human quest of liberation in detail as well as in considerable breadth, touching upon a wide variety of concerns that contribute to her concept of freedom. In Ruether's work certain key themes emerge. She stresses the ideas of creation (as a continuum that includes redemption and new creation), gnostic and apocalyptic dualism, ecclesiology, eschatology, and christology. From these preoccupations arises Ruether's understanding of freedom as wholeness, mutuality, struggle towards the future, and participation in the people of the promise. For Ruether, freedom means salvation in the biblical and Hebraic sense. Although the theology of the women's movement covers a broad spectrum, Ruether's concept of freedom is consistent with that of most other feminist theologians. The feminist concept of freedom, as expressed by Ruether, has much in common with the socio-political liberation theology of Gustavo Gutierrez. Like Latin American theology, Ruether's theology is biased towards the oppressed; it is based on a corporate understanding of faith, and it proposes a new way of doing theology which arises out of the context. But Ruether does not regard Marxist analysis as sufficient, and sees the limitations of apocalyptic tendencies in liberation theology. In ways, Ruether's theology is less dependent on traditional approaches than that of Gutierrez. The self-actualisation psychology of Abraham Maslow also has a number of resemblances to Ruether's feminist idea of freedom: both emphasize wholeness, humanism, mutuality, transcendence, utopian hope, and struggle. But Ruether's theology of freedom is not merely an adaptation of Maslovian psychology, since they differ on their commitment to the poor, on theism and organised religion, and on Maslow's emphasis on the individual. The concept of freedom held by Rosemary Ruether (and by many other feminist theologians) has much in common both with the liberation theology of the poor world and with the approach to freedom through personal fulfilment that is characteristic of affluent culture. Ruether is correct in saying that woman's growing awareness stands at the intersection between the freedom movements of the first and third worlds. But Ruether's freedom is not merely a combination of the two, but a unique contribution to modern theology. Despite some limitations, Ruether has contributed significantly to the theological quest for the meaning of freedom and can be expected to continue to do so.

Submitted by Andrea Hayashi (deachan@gmail.com) on 2016-06-21T14:09:14Z No. of bitstreams: 1 dissertacao-beatriz-viana-de-araujo-zanfra.pdf: 1514376 bytes, checksum: b02e965c00e708aae53caa5ca0d9893f (MD5) / Approved for entry into archive by Andrea Hayashi (deachan@gmail.com) on 2016-06-21T14:10:00Z (GMT) No. of bitstreams: 1 dissertacao-beatriz-viana-de-araujo-zanfra.pdf: 1514376 bytes, checksum: b02e965c00e708aae53caa5ca0d9893f (MD5) / Made available in DSpace on 2016-06-21T14:10:00Z (GMT). No. of bitstreams: 1 dissertacao-beatriz-viana-de-araujo-zanfra.pdf: 1514376 bytes, checksum: b02e965c00e708aae53caa5ca0d9893f (MD5) Previous issue date: 2014-12-05 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / Na obra A estrutura do comportamento, de 1942, Maurice Merleau-Ponty, por meio da noção de estrutura, combate o naturalismo e o intelectualismo, mostrando que o corpo não é um agregado de músculos e de nervos que opera de acordo com a causalidade mecânica e funcional e que a consciência reflexiva não é a única forma da consciência e nem sua primeira manifestação, mas sim dependente da consciência perceptiva e indiscernível do corpo como princípio estruturante. Nesse sentido, no capítulo destinado à questão das relações da alma e do corpo, Merleau-Ponty mostra que todos os problemas a esse respeito se reduzem ao problema da percepção, entendida como "o ato que nos faz conhecer existências" e vê a necessidade da filosofia transcendental ser redefinida a fim de integrar nela o fenômeno do real, sendo tal filosofia a fenomenologia, com a investigação da percepção desempenhando um papel fundamental nela. Em Fenomenologia da Percepção, de 1945, Merleau-Ponty retoma o problema das relações da alma e do corpo abordado no livro anterior, mostrando que a temporalidade resolve tal problema, pois a ideia de subjetividade como temporalidade nos permite ver que o para-si, a revelação de si a si, é o vazio no qual o tempo se faz, e o mundo "em si", que é o horizonte de nosso presente, fazem o problema redundar em saber como um ser que é porvir e passado tenha também um presente, o que acaba suprimindo o problema, já que o porvir, o passado e o presente estão ligados no movimento de temporalização. Sendo assim, a solução de todos os problemas de transcendência se encontra na espessura do presente pré-objetivo, onde encontramos, entre outras coisas, o fundamento de nossa liberdade. / On the work The structure of behavior (1942) Maurice Merleau-Ponty, through the notion of structure, combats naturalism and intellectualism, showing that the body is not an aggregate of muscles and nerves that operates according to mechanical and functional causalities and showing that the reflective consciousness is not the only form of consciousness and is not its first manifestation, but dependent on perceptual consciousness and indiscernible of body as a structuring principle. Accordingly, on the chapter dedicated to the question of the relation between soul and body, Merleau-Ponty shows that all problems in this regard are reduced to the problem of perception, which is understood as "the act that makes us know existences" and sees the need for transcendental philosophy be redefined in order to integrate the phenomenon of reality. This philosophy is the phenomenology, with the research of perception playing a key role in it. On Phenomenology of Perception (1945) Merleau-Ponty takes up the question of the relation between soul and body covered in the previous book, showing that the temporality solves this problem because the idea of subjectivity as temporality allows us to see that the for-itself, the revelation of self to self, is the emptiness in which time is done, and the world "in itself", which is the horizon of our present, make the problem redound to know how a being that is future and past has also a present, eliminating the problem, because the future, the past and the present are linked in the movement of temporalization. Thus, the solution of all problems of transcendence is in the thickness of the pre-objective present, where we can find, among other things, the foundation of our liberty.