Thesis (M.A.)--University of Central Florida, 2009. / Adviser: Peter L. Larson. Includes bibliographical references (p. 84-94).

En la actualidad, existen escasas investigaciones acerca de personas condenadas a cadena perpetua, así como el Proyecto de Vida y metas que pueden ejecutar en base a su sentencia. Por ello, el objetivo del presente estudio fue explorar el Proyecto de Vida en adultos condenados a Cadena Perpetua, a partir de aspectos que influyen en la configuración del mismo, tales como la percepción que tienen de la sanción penal que se les impuso, la prisionización, el clima emocional y la Perspectiva de Tiempo Futuro. En la investigación participaron cinco hombres adultos recluidos en un Establecimiento Penitenciario de máxima seguridad en Lima. Se empleó una metodología cualitativa a través de la aplicación de una ficha sociodemográfica y una entrevista en profundidad. Se encontró que la sanción penal es percibida como castigo y no resocializadora. Además, la prisionización y el clima emocional están presentes en la adaptación al EP, tanto en la convivencia entre la población penal y la relación con los funcionarios penitenciarios. Se expresó la importancia del soporte social y del tratamiento para la población en general. Luego, la Perspectiva de Tiempo Futuro, se ve enmarcada por metas planteadas y planificadas en base a decisión propia y del entorno. A pesar de que el futuro es incierto, se muestra esperanza hacia la libertad. Por último, el Proyecto de Vida se espera desarrollar en un ámbito totalmente externo, buscando recuperar a la familia y el tiempo perdido. Finalmente, se expresa malestar respecto a la percepción de que el Proyecto de Vida puede variar en cualquier momento sin previo aviso. / Nowadays, there are few investigations about people who are confined under life imprisonment, as well as for their Life Project and goals that can be done since they are sentenced. Because of that, this study aims to explore the Life Project of adults convicted to life imprisonment, from aspects influencing its configuration, such as the perception of the criminal sanction imposed on them, prisonization, emotional climate and Future Time Perspective. Research gathered the data from five interviews that were done in a maximum-security prison in Lima. This study is inserted in a qualitative paradigm by the application of a sociodemographical record and through in-depth interviews. The results showed that there is a perception about the criminal sanction as a punishment and not as a resocialization method. In addition, prisonization and emotional climate are present in prison adaptation between inmates and also with prison officials. The importance of social support and treatment for inmates was required. The Future Time Perspective is framed by goals based on own choice and environment too. Despite future is uncertain, hope for freedom is shown. By last, Life Project is expected to develop in a completely external context, by recovering family and lost time. Finally, discomfort is expressed because of the uncertainty lived in prison that can make Life Project change without notice. / Tesis

Writing the history of women in antiquity is hindered by the lack of written sources by them. It has been the norm to assume that the only sources that can tell us something about them are the sources written by men. This thesis challenges this convention as it concerns the social history of Rome through the exploration of a written source by a woman named Vibia Perpetua. She was a Roman woman of twenty-two years from Roman Carthage, who was martyred on March 7, 203 C.E. The reason that we know of this Roman woman and what happened to her is because of the diary she wrote. The diary survived because it was preserved in the martyrology Passio Sanctarum Martyrum Perpetuae et Felicitatis. The Passio which was edited by an unknown redactor, documents the martyrdom of several people. Unlike any other martyrologies the editor of the story included the actual diary as it was written by Vibia Perpetua. Although we have a Roman woman's writing from the second/early third century C.E, her diary reached us through a filter that has influenced up to this day the way that the text is interpreted and preserved. The intention of this thesis is threefold; to analyze the diary of Vibia Perpetua with a new focus on the discourse of Roman women by first exploring the history of the Passio Sanctarum Martyrum Perpetua et Felicitatis. Then, a method is formulated that makes use of contemporary studies on women's diaries and self-representation in texts in order to incorporate Perpetua's writing within the social history of Rome and the history of women more broadly. The study concludes by demonstrating how this diary can help to open a new dialog about the life of both women and men in antiquity and further question the history we have inherited from them.

In her fourth letter to Abelard, Heloise asks the question, "Oh what will become of us obedient ones?" The question presents a paradox. By putting her question in writing, Heloise violates the code of silence imposed on medieval women. The medieval church and the literate aristocracy agreed with Sophocles and Aristotle: silence is the adornment of women. Gender roles in medieval society were unambiguous. Men, by nature, belonged in the public, political arena where they directed the affairs of the world, in part, by thinking, speaking, and writing. Obedient to male authority, a woman's natural place was in the private, domestic domain where she was expected to perform the duties of daughter, sister, wife, and mother in muted obscurity. In spite of these restrictions, a few women put pen to parchment during the Middle Ages. This thesis examines the writing of three of these women, Perpetua, Dhuoda, and Hildegard of Bingen. Like Heloise, they considered themselves obedient even though they created texts in which they made their ideas and experiences available to readers in the male-dominated public discourse community. Research indicates that, because they were born into upperclass families, Perpetua, Dhuoda, and Hildegard probably enjoyed an education comparable to that of upperclass men. Although the curriculum available to each of these women included reading and writing Latin, researchers agree that writing was not considered an appropriate activity for medieval women. In addition to the cultural belief that good women were obedient and silent, it was also assumed that women were intellectually inferior to men and therefore not equipped to be competent writers. Research into theories about the process of thinking and writing has demonstrated that once such cultural assumptions are embedded in the human meaning-making system they are rarely questioned. These assumptions are perpetuated because the process of defining experience and developing ideas involves recombining patterns and metaphors provided by other writers and thinkers who usually share these beliefs. Perpetua's, Dhuoda's, and Hildegard's texts indicate that they accepted these cultural assumptions about women and did not question the fact that patterns and metaphors created by female writers were not available to them. Nevertheless, it is evident throughout the writing of all three women that they possessed genius and skill equal to that of men with similar intellectual gifts and educational opportunities. Yet the texts written by these women are often dismissed as less significant than texts written by men. Further research in rhetorical theory led to the realization that Perpetua, Dhuoda, and Hildegard have often been considered inferior writers, not because they were, but because the reader knows that he or she is reading a text written by a woman. Readers of these texts traditionally have assumed that these authors were obedient because they accepted their subservient position to men and the belief that women were, by nature, less intelligent and capable than men. This has led to the assumption that if the author acknowledges her inferiority she must indeed be a less competent artist than her male counterparts. Such readings have resulted in assessments of theses texts that ignore the complexity, art and significance of the work. This thesis demonstrates that the reader willing to suspend these assumptions in the process of reading Perpetua, Dhuoda, and Hildegard may find writing that is anything but the work of obedient, submissive women. He or she may also find authors whose thinking and writing skills equal those of male writers and whose opinions, observations, and experiences are more than marginal glosses on their historical context

Using mainly textual analysis, this thesis examines Tertullian's views of gender, baptism, and martyrdom by studying his differing reactions to the martyrs Thecla and Perpetua. Tertullian was the first write to make reference to both of these women. Considering Tertullian was the only church father to disparage Thecla, discovering the reasons behind this rejection will allow for a greater understanding of the issues that he sees as most important in his church. It will be made clear that the events in the Thecla narrative are in opposition to Tertullian's central beliefs about how he expects Christian women to behave, whereas Perpetua's actions confirm Tertullian's ideals.

Using mainly textual analysis, this thesis examines Tertullian's views of gender, baptism, and martyrdom by studying his differing reactions to the martyrs Thecla and Perpetua. Tertullian was the first write to make reference to both of these women. Considering Tertullian was the only church father to disparage Thecla, discovering the reasons behind this rejection will allow for a greater understanding of the issues that he sees as most important in his church. It will be made clear that the events in the Thecla narrative are in opposition to Tertullian's central beliefs about how he expects Christian women to behave, whereas Perpetua's actions confirm Tertullian's ideals.

Thesis (M.A.)--Catholic Theological Union at Chicago, 1995. / Vita. Includes bibliographical references.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-01-25T17:03:24Z No. of bitstreams: 1 Denilson Matos.pdf: 754229 bytes, checksum: 8558b47d13c368319d34b07f0d57a4b5 (MD5) / Made available in DSpace on 2017-01-25T17:03:24Z (GMT). No. of bitstreams: 1 Denilson Matos.pdf: 754229 bytes, checksum: 8558b47d13c368319d34b07f0d57a4b5 (MD5) Previous issue date: 2016-10-03 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / The purpose of this research is to analyze the Passio Sanctorum Perpetuae et Felicitatis, highlighting how this martyrdom report presents its main characters, that is, as the martyrs are built narratively. The research works martyrdom in early Christianity as a discursive phenomenon, that is, as a practice that emerges from a discursive interaction between the main cultures in constant dialogue in the early centuries of the Christian era, Greco-Roman, Jewish and Christian. For this analysis, we will dialogue with the works of Judith Perkins and Candida Moss, Christine Trevett, William Tabbernee, Rex D. Butler, among others, as well as we will use the dialogic concept of Mikhail Bakhtin. The research also discusses the latest research about the martyrdom theme. By examining this ideology developed in early Christianity could identify the discursive construction of a character linked to the practice martyrdom, the martyr. We present the various characteristics attributed to the martyr in a corpus of early Christian texts known as Acts of the martyrs, highlighting the high status achieved by these men and women who faced death. The martyr, to face and experience death receives invaluable powers, which makes it a special person, an ideal Christian who is above the ecclesiastical hierarchy and even the heavenly hierarchy. The Passio Sanctorum perpetuae et Felicitatis is an example of early Christian literature that shares these ideas that pervade the early centuries of the Christian era. By analyzing the plot of the narrative composition of martyrdom report identified traces of the discourse on martyrdom and the martyr present in early Christianity. / O propósito desta pesquisa é analisar a Passio Sanctorum Perpetuae et Felicitatis, destacando como este relato de martírio apresenta suas personagens principais, isto é, como os mártires são construídos narrativamente. A pesquisa trabalha o martírio no cristianismo primitivo como um fenômeno discursivo, ou seja, como uma prática surge de uma interação discursiva entre as principais culturas em constante diálogo nos primeiros séculos da era cristã, a greco-romana, judaica e cristã. Para tal análise, dialogaremos com as obras de Judith Perkins e Candida Moss, Christine Trevett, Willian Tabbernee, Rex D. Butler, entre outros, bem como nos utilizaremos do conceito de dialogismo de Mikhail Bakhtin. A pesquisa discute, também, as mais recentes pesquisas acerca do tema do martírio. Ao examinar esta ideologia desenvolvida no cristianismo primitivo pôde-se identificar a construção discursiva de uma personagem atrelada à prática martírio, o mártir. Apresentamos as diversas características atribuídas ao mártir num corpo de textos do cristianismo primitivo conhecidos como Atas dos mártires, destacando o status elevado alcançados por esses homens e mulheres que enfrentaram a morte. O mártir, ao enfrentar e experimentar a morte recebe poderes inestimáveis, que o torna uma pessoa especial, um cristão ideal que se encontra acima da hierarquia eclesiástica e até mesmo da hierarquia celestial. A Passio Sanctorum Perpetuae et Felicitatis é um exemplo de literatura cristã primitiva que partilha dessas ideias que perpassam os primeiros séculos da era cristã. Ao analisar o enredo da composição narrativa deste relato de martírio identificamos traços do discurso sobre o martírio e sobre o mártir presentes no cristianismo primitivo.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2018-05-08T16:39:09Z No. of bitstreams: 1 Daniel de Souza Mota_.pdf: 688791 bytes, checksum: 9de093a3abbe129953d4392949dc16b9 (MD5) / Made available in DSpace on 2018-05-08T16:39:09Z (GMT). No. of bitstreams: 1 Daniel de Souza Mota_.pdf: 688791 bytes, checksum: 9de093a3abbe129953d4392949dc16b9 (MD5) Previous issue date: 2018-01-10 / Nenhuma / A presente dissertaçãotem por objetivo abordar o temada reflexão moral no escrito político de Kant sobre A Paz Perpétua. O trabalho parte de uma abordagemanalítica e interpretativada filosofia moral de Kant, especialmente desenvolvida pela Fundamentação da Metafísica dos Costumes, com algumas incursõesna Crítica da Razão Pura,para, em seguida, por em destaque o seu desdobramento na reflexão sobre a filosofia política que discorre sobre os seus fins, sua estrutura e os meios para alcançar a paz entre as Nações. Para tanto, são trabalhados osconceitossobre a compreensão da moral em Kant como ovalor da boa vontade, a lei moral e as fórmulas do dever, destaca-se a seguir a necessidade da paz permanente: como os argumentos para a paz e a ideia de cosmopolitismo esses argumentos trarão sustentação moral sobre a paz perpétua, Kant entendequea paz permanente é umprocesso a ser desenvolvido ao longo da caminhada humana, tendo como meta a construção do sujeito autônomo e moral, portanto, livre. O sujeito da paz deve constituir-se conformetais preceitos, garantidos por meio de uma moralprimorosa que lhe tire do estadodamenoridade e lhe conduza à maioridade,em busca de um Estado cosmopolita, que lhe garanta a paz permanentemente. Segundo a teoria kantiana, a sociedade não poderia ter outra constituição que não fosse republicana -por estar fundada sobre princípios de liberdade, de dependência de uma legislação comum e de igualdade dos cidadãos entre si. Quando sujeito e Estado estiverem em plena harmonia, onde não haja injustiças nem privilégios, estaráda mesma forma, se descortinando o caminho para a implantação do que Kant nominou Estado das Nações. E, a partir deste, quiçá para a construção do Estado Mundial Cosmoético. / This dissertation has as objective to approach the issue of the moral reflection in Kant’s political writing about Perpetual Peace. The study arise of an analytical and interpretative approachof Kant’s moral philosophy, specially developed by Groundwork of the Metaphysics of Morals, includingsome inroads in Critique of Pure Reason, in order to, henceforth, highlight his unfolding in the reflection about the political philosophy which expatiate on its aims, structure and the means to reach the peace between Nations. For this purpose, the concepts about the moral comprehension in Kant are worked as the value of the goodwillthe moral law and the formulas of duty, stand out subsequently the necessity of permanent peace: such as the arguments for the peace and the idea of cosmopolitanism, these considerations will bring moral sustentation about the perpetual peace. Kant believes that the permanent peace is the process to be developed in the human along journey, seeking the construction of the autonomous and moral subject, therefore, a free individual. The peace subject needs to be constituted according to such precepts, guaranteed through of an exquisite moral that take away it of the minority state and conduct it to the maturity,in quest for a cosmopolitan State, whom guarantees the peace permanently. Pursuant to Kantian theory, the society could not have other constitution that does not be republican-for being funded on liberty principles, of dependency in a communal legislation and of equality among citizens itself. When the subject and the State are in full-fledge harmony, where do not have injustices nether privileges, it will be, in the same way, uncovering the highway for the implantation of what Kant named as State of Nation. Having this in mind, perhaps, this could be concretized for the construction of a Cosmoethics Mundial State.

This work represents an interdisciplinary consideration of the ongoing significance of an early Christian martyr narrative from Roman North Africa, the Passion of Saints Perpetua and Felicitas, which remains extant only in medieval hagiographic manuscripts. By emphasizing the genre and material basis for interpreting this historical work of religious literature, I work to elucidate the several catechetical, liturgical, devotional, and academic contexts in which Perpetua, Felicitas, and their companions initially achieved prominence and have maintained a measure of influence. Though other scholars have tended to focus immediately on the person of Perpetua, I discuss the text holistically as highlighting Christian visionary and rhetorical successes. This reading respects the Passion's original narrative functions while challenging ideas about the relationship between classical education and Christian prayer practices. My own methodological approach also combines critical, experiential knowledge with thorough codicological, artifactual, and original language research to encourage an informed discourse with the past. To test and develop ideas, I particularly examine the Passion's reception history in medieval England. Important justifications for this geographic focus include the fact that the bulk of extant manuscripts relating to what is now regarded as the Passio Sanctarum Perpetuae et Felicitatis, a single Latin text, are from medieval England and not all English manuscript sources are yet recognized in existing critical editions. In addition to Anglo-Latin legendaries, the narrative was recalled in the Old English Martyrology and Peter of Cornwall's Liber reuelationum (now Lambeth Palace MS 51). Recognizing the liturgical history of textual transmission nuances and, simultaneously, enlarges an understanding of the nature of this martyr narrative. Also, that there are no known long versions of the work in Middle English is meaningful given the relative popularity of other courtly lives of women saints, and I discuss how and why the appeal of the hagiographic account changes. By explaining-for the first time medieval English responses to the Africans Perpetua and Felicitas, I also recognize the dynamic cultural interactions shaping literary canons: in historical contexts, it is the educational model of Perpetua and Felicitas that has kept their memories alive and versions of their martyrdom in circulation.