The thesis deals with the spiritual dimension of the cult of Divine Mercy in the Diary of St. Faustina Kowalska. The central point of her spirituality is Divine Mercy. Discovering of God in this mystery and contemplation of it in everyday life are keys to understanding ways of the apostle of Divine Mercy to Christian perfection. This path leads through the child trust in God and the merciful love of neighbour. The mission of sister Faustina bears respect for Divine Mercy in the new forms that Je

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-11T13:45:47Z No. of bitstreams: 1 moisesabdoncoppe.pdf: 2408126 bytes, checksum: 0c15d7794835b3dff22007093389d245 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-10-11T15:59:34Z (GMT) No. of bitstreams: 1 moisesabdoncoppe.pdf: 2408126 bytes, checksum: 0c15d7794835b3dff22007093389d245 (MD5) / Made available in DSpace on 2016-10-11T15:59:34Z (GMT). No. of bitstreams: 1 moisesabdoncoppe.pdf: 2408126 bytes, checksum: 0c15d7794835b3dff22007093389d245 (MD5) Previous issue date: 2009-07-13 / Esta dissertação pretende recriar a história e memória da União Cristã de Estudantes do Brasil, desde seu momento incipiente na cidade de Juiz de Fora, na década de 1920 até seu alijamento do Protestantismo, na década de 1960. Consiste também em analisar as fases deste movimento estudantil brasileiro afiliado à Federação Universal do Movimento de Estudantes Cristãos e seus encontros e desencontros com os aspectos teológicos e sociopolíticos presentes nas igrejas e nas estruturas da nação brasileira. O foco principal refere-se à percepção da piedade, da responsabilidade social e da práxis política, sempre evidentes na singularidade da vida dos estudantes cristãos protestantes que buscaram a revolução social e a renovação teológica. / This Essay intends to recreate the history and memory of the Christian Union of Students from Brazil, since its incipient moment in the city of Juiz de Fora, in the decade of 1920 until its throw out process of the Protestantism in the decade of 1960. It also consists in analyzing the phases of this student movement, affiliated Brazilian the Universal Federation of the Movement of Christian Students and its meetings and disagreements with the theological, social and political aspects present in the churches and in the structures of the Brazilian nation. The main focus refers to the perception of compassion, of the social responsibility and of the political practice always evident in the singularity of the Protestant Christian students' life. Those same students looked for the social revolution and the theological renewal.

This research incorporates a heuristic method of inquiry to reflect on the researcher’s response to clients with substance abuse. The research investigates if countertransference with this population comes off as empathy (taking in the perspective of the clients) or pity (feeling sorry for clients). Data was collected over a structured 6-week period through the researcher’s self-reflective process of creating art in responses to client artwork made during her practicum experience. Research is solely based on the researcher’s personal response to a select few clients and the resulting artwork and reflective writing. Four themes were initially extrapolated from immediate reflections, which were combined to form a more central understanding of the researcher’s countertransference. Through this process of investigation, the researcher addresses and challenged personal biases, stereotypes, and assumptions about this population to better understand the meaning of her countertransference.

This dissertation examines the early modern representation of the Ottoman sultan as merciless murderer of his own family in dramas depicting Islam that are also revenge tragedies or history plays set in empires. This representation arose in part from historical events: the civil wars that erupted periodically from the reign of Sultan Murad I (1362-1389) to that of Sultan Mehmed III (1595-1603) in which the sultan killed family members who were rivals to the throne. Drawing on these events, theological and historical texts by John Foxe, Samuel Purchas, and Richard Knolles offered a distorted image of the Ottoman sultan as devoid of pity for anyone, but most importantly family, an image which seeped into early modern drama. Early modern English playwrights repeatedly staged scenes in the dramas that depict Islam in which one member of a family implores another for pity and to remain alive. However, family killing became diffuse and was not the sole province of the Ottoman sultan or other Muslim character: the Spanish, Romans, and the Scythians also kill their kin. Additionally, they kill members of their own religious, ethnic, and national groups as family killing expands to encompass a more general self destruction, self sacrifice, and self consumption. The presence of the Muslim character, Turk or Moor, serves to underscore the political and religious significance of other characters' family killing. Part of the interest of English playwrights in the Ottoman history of family killing is that England had suffered its own share of family killing or the specter of it during the Wars of the Roses, the Babington Plot against Queen Elizabeth's life, and the martyrdom of many English during the Protestant Reformation. Through an analysis of such plays as Thomas Kyd's The Spanish Tragedy , William Shakespeare's Titus Andronicus , and Christopher Marlowe's Tamburlaine I and II , among others, I argue that English playwrights represented family killing to contend with England's past of civil war, its Protestant Reformation present, and its political future. The dramas that depict Islam portray rulers who elevate empire building above kinship bonds and who feel no pity for those in their own kinship, national, or religious groups. The plays illustrate that the emotion, pity, leads a ruler to the just action of extending mercy and that the converse, lack of pity, leads a kingdom or empire to injustice and destruction. The plays ultimately declare empire building unjust because it is pitiless, creating an argument against empire for English audiences.

Cette thèse porte sur l’examen des distorsions communicationnelles à partir de communications établies entre les enfants vulnérables et le personnel à l’intérieur de la société de l’Imam Ali. Ces communications ont été étudiées à la lumière des vécus des enfants dans les trois dimensions de la vie des enfants vulnérables. Il s’agit des dimensions psychosociale (parcours et histoires des enfants placés dans les maisons d’accueil), communautaire (famille et groupes sociaux proches) et sociale; et nous l’avons fait en nous rattachant à la théorie de l’agir communicationnel de Habermas (1987), en tenant compte de la structure éthico-politique de la société iranienne. Pour ce faire, nous avons aussi introduit des concepts de vulnérabilité et de violence dans la ligne d’une objectivation des distorsions communicationnelles dans le cas d’enfants vulnérables. Cette question a été traitée comme étant une question éthique à partir de discours des enfants et du personnel par rapport à la question suivante : vers quoi s’orientent les communications entre les deux champs humains qui interagissent dans les maisons d’accueil de la société de l’Imam Ali, soit les enfants et les membres du personnel? Vont-elles plutôt dans le sens de la contrainte ou plutôt dans le sens de la coopération (communicationnel)? La méthodologie de recherche est partie d’une approche logico-pragmatique fondée sur l’argumentation. Elle est basée sur certaines contributions théoriques de la logique naturelle (Grize, 1996) et sur l’éthique de la discussion (Habermas, 1987-2013). Selon nos résultats, il existe une zone de violence qui se trouve à la racine de la religion islamique. L'étude a révélé que les sujets vulnérables subissent à la fois de la violence visible et de la violence silencieuse provenant des structures sociales, cela rendant leur état de plus en plus vulnérable et précaire. De plus, le monde des enfants est colonisé par une communication dirigée vers un « non-dialogue » dans l’espace dédié à leur protection. Il ressort de cette étude que les communications établies dans les maisons d’accueil se basent sur une éthique de la religion islamique, et elles mènent par-là à des chemins représentant des processus de reconnaissance et de socialisation religieuse. Les propos que nous avons fait émerger nous ont permis d’affirmer l’existence d’une forte contrainte d’ordre religieux – voir la violence silencieuse. C’est pourquoi ces espaces de vie ne remplissent pas les conditions préalables à la réalisation d’une éthique de discussion dans le sens habermassien. Cette recherche révèle un cycle de violence silencieuse inscrit dans les structures sociales de l’Iran et perturbant le contexte de l’agir communicationnel dans un contexte d’enfants vulnérables. La conséquence en est l’émergence d’un processus de déformation qui entraîne des distorsions communicationnelles. L’étude a ouvert la voie à une nouvelle piste de recherche dirigée vers les distorsions communicationnelles qui révèlent de nouveaux aspects pathogènes d’une contrainte exercée par un pouvoir politico-administratif. / This thesis focuses on the study of distortions of communications between the vulnerable children served by the Imam Ali Society and its staff. These communications were studied by looking at three dimensions of the experiences of those children, namely, the psychosocial dimension (paths and stories of the children placed in foster homes), the community dimension (family and close social groups) and the social one. It was carried out by employing Habermas's theory of communicative action (1987) while taking into account the ethico-political structure of the Iranian society. For this purpose, we also introduced concepts of vulnerability and violence in order to objectify communication distortions in the case of vulnerable children. The problem was approached as an ethical conundrum in the children and staff interactions regarding the following questions: in which direction is the communications between the children and the staff in the Imam Ali Society Shelter taking place? Are they more in the direction of constraint or rather in the direction of cooperation? The methodology of this research is part of a logico-pragmatic approach based on argumentation. It is based on certain theoretical contributions of natural logic (Grize, 1996) and the discourse ethics theory (Habermas, 1987-2013). According to our results, there is a zone of violence and increased vulnerability, source of which is mostly routed in Islam. This research also leads us to identify a zone of vulnerability, where the vulnerable are exposed to both visible and silent violence from social structures, making their condition more and more vulnerable and precarious. In addition, the children's lives are colonized by a communication directed towards a "non-dialogue" in the social space rather than one dedicated to their protection. The study indicates that communications established in the shelter of the Imam Ali Society are based on Islamic ethics, leading thereby to paths representing processes of religious recognition and socialization. This research identified the existence of a strong religious constraint i.e., silent violence. For this reason, these spheres of life do not fulfill the preconditions for realization of a Habermassian ethical discourse theory. Our work demonstrates a cycle of silent violence embedded in the Iran's social structures, disrupting communication in the context of vulnerable children. The consequence is the emergence of deformation processes that lead to communication distortions. This research paved the way for a new line of research on communication distortions revealing new pathogenic aspects of a constraint exerted by a politico-administrative power.

<p>  </p> <p>Empathy is a complex emotional response to others’ experiences that can both advance and obstruct mutual understanding. Many fields in the humanities and social sciences have their own theories of empathy, including recent advances in rhetoric and composition. However, writing center studies have not yet arrived at a theory of empathy despite a body of scholarship that invokes empathy as a necessary skill or disposition in writing center praxis. This dissertation argues that empathic dispositions can be evoked and tempered in staff education classrooms through assignments that facilitate critical self-reflection on one’s positionality. The present pilot study describes four aspects of empathic dispositions that can be tempered in a writing center curriculum. The first chapter categorizes different concepts of empathy in writing centers and theorizes four aspects of empathic dispositions that align with theories on rhetoric, affect, and feminist approaches to empathic, critical engagement with others. The second chapter outlines the feminist methodologies and methods that were used to collect and analyze interviews with research participants. The third chapter describes a sixteen-week staff education course that was oriented to evoking and developing students’ empathic dispositions. The fourth chapter shares interviews with new consultants who reflect on their first semester in our writing center and how their work was influenced by their assignments and experiences in our curriculum. The final chapter concludes the study by outlining its limitations, charting a path forward for future research, and offering a pedagogical approach to cultivating empathic dispositions that I call resonant reflection. The results of this study indicate that consultants draw from their own experiences and values when they imagine a writer’s circumstances. They can access their rich, yet tacit, experiences through deliberative reflection, a necessary component of developing empathic dispositions that advance mutual understanding. These findings implicate that a stronger theoretical framework for empathy in writing centers can advance not only writing center research and pedagogy but also our commitments to social justice in our centers. </p>

This thesis traces the use of pity in early modern English literature, highlighting in particular the ways in which the emotion prompted personal anxieties and threatened Burckhardtian notions of the self-contained, autonomous individual, even as it acted as a central, crucial component of personal identity. The first chapter considers pity in medieval drama, and ultimately argues that the institutional changes that took place during the Reformation ushered in a new era, in which people felt themselves to be subjected to interpersonal emotions – pity especially – in new, overwhelming, and difficult ways. The remaining three chapters examine how pity complicates questions of personal identity in Renaissance literature. Chapter Two discusses the masculine bid for pity in courtly lyric poetry, including Philip Sidney's Astrophil and Stella and Barnabe Barnes's Parthenophil and Parthenophe, and considers the undercurrents of vulnerability and violation that emerge in the wake of unanswered emotional appeals. This chapter also examines these themes in Spenser's The Faerie Queene and Sidney's Arcadia. Chapter Three also picks up the element of violation, extending it to the pitiable presentation of sexual aggression in Lucrece narratives. Chapter Four explores the recognition of suffering and vulnerability across species boundaries, highlighting the use of pity to define humanity against the rest of the animal kingdom, and focusing in particular on how these questions are handled by Shakespeare in The Tempest and Ben Jonson, in Bartholomew Fair. This work represents the first extended study of pity in early modern English literature, and suggests that the emotion had a constitutive role in personal subjectivity, in addition to structuring various forms of social relation. Ultimately, the thesis contends that the early modern English interest in pity indicates a central worry about vulnerability, but also, crucially, a belief in the necessity of recognising shared, human weakness.

Thème central des débats du XVIIIe siècle sur les fondements de la sociabilité humaine et sur les sources du Moi, la compassion est aussi l’un des sentiments les plus analysés par Leopardi dans son journal philosophique, le Zibaldone. Or, plus que tout autre siècle ou tradition, le XVIIIe siècle marque de son empreinte l’étude léopardienne des passions humaines. La doctrine de la compassion de Leopardi subit-elle aussi cette influence ? Quelle place occupe Leopardi dans l’histoire moderne des théories philosophiques de la compassion ? Se situe-t-il du côté des défenseurs de la compassion, exemplairement représentés par Rousseau, ou du côté de ses nombreux adversaires ? Après un premier chapitre introductif sur le contexte où prend forme le nouveau paradigme moral et lexical du XVIIIe siècle, cette recherche aborde les grandes questions rencontrées par Leopardi dans son analyse de la compassion : la nature énigmatique de ce sentiment ; ses principes et ses composantes ; les conditions psycho-physiques des différentes catégories de personnes qui sont prédisposées ou non à éprouver ce sentiment ; les objets « pitoyables » ainsi que les états d’âme et les moments de la vie qui favorisent davantage l’apparition de ce sentiment. Enfin, le dernier chapitre ouvre une perspective sur la dernière forme de compassion envisagée par Leopardi : la compassion universelle. Ce travail souhaite ainsi souligner les nuances de la théorie et de l’expérience du sentiment de la compassion chez Leopardi, en montrant la complexité d’une analyse toujours en tension entre anthropologie et morale, ontologie et phénoménologie, philosophie et poésie. / Compassion, at the center of the Enlightenment debate on the fundamentals of sociability and human nature, is perhaps one of the most analyzed feelings in Leopardi’s Zibaldone. Enlightenment contributed, more than any other tradition, to the shaping of Leopardi’s thought, and surely contributed to his interest in passions and human nature. Hence, can we say that it also influenced his examination of compassion ? What is the place of Leopardi within the modern history of the philosophical theories of compassion ? Does he stand with its defenders, whose main champion is Rousseau, or rather with its many opponents ?After an introductory chapter outlining the context in which the new moral and lexical paradigm of the Enlightenment develops, this study explores the topics examined by Leopardi in his analysis of compassion : the enigmatic nature of this feeling, its principles and elements ; the psychophysical conditions of different categories of people who are predisposed, in different degrees, to feel compassion ; the objects that move compassion ; the different moods and stages of life in which one is more inclined to compassion. Finally, the last chapter presents the ultimate form of compassion in Leopardi : the universal compassion. The main goal of this research is therefore to illustrate the diverse facets of the theory and experience of compassion in Leopardi, and to show the complexity of his analysis, which is constantly in between anthropology and morals, ontology and phenomenology, philosophy and poetry. / Al centro del dibattito illuministico sui fondamenti della sociabilità e della natura umana, la compassione è forse uno dei sentimenti più analizzati nello Zibaldone di Leopardi. Più di ogni altro secolo e di ogni altra tradizione, quella illuministica ha contribuito alla formazione del pensiero di Leopardi, influenzandone soprattutto l’interesse verso le passioni e la natura umana. Si può dire che questa tradizione abbia inciso anche sull’analisi leopardiana della compassione ? Qual è il posto di Leopardi nella storia moderna delle teorie filosofiche della compassione ? Si schiera con i suoi difensori, di cui il rappresentante principale è Rousseau, o con i suoi numerosi avversari ?Dopo un primo capitolo introduttivo sul contesto in cui prende forma il nuovo paradigma morale e lessicale dell’illuminismo, questa ricerca affronta le tematiche incontrate da Leopardi nella sua analisi della compassione : dalla natura enigmatica di questo sentimento ai princìpi e componenti ; dalle condizioni psicofisiche delle diverse categorie di persone che sono più o meno predisposte a provare compassione, agli oggetti “compassionevoli” ; dagli stati d’animo ai momenti della vita in cui si è più inclini a provare questo sentimento. Infine, l’ultimo capitolo offre uno scorcio sull’ultima forma di compassione leopardiana : la compassione universale. Questo lavoro intende così mettere in luce le numerose sfaccettature della teoria e dell’esperienza della compassione in Leopardi, mostrando la complessità di un’analisi sempre in tensione tra antropologia e morale, ontologia e fenomenologia, filosofia e poesia.