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Schwarzenberská primogenitura. Hlubocko-krumlovská větev / Schwarzenberg's Primogeniture. The Hluboká and Krumlov BranchSpalová, Michaela January 2011 (has links)
This thesis deals with the primogeniture (the Hluboká and Krumlov Branch) of the distinguished Schwarzenberg dynasty of princes. The Schwarzenberg originally come from the German Lower Franconia and they became permanently rooted in Bohemia as late as in the half of 17th century. The division of the dynasty into the primogeniture (the Hluboká and Krumlov Branch) and the secundogeniture (the Orlík Branch) occurred in 1802 by virtue of the stipulation of the last will of Ferdinand of Schwarzenberg from 1703. The Schwarzenberg's primogeniture owned an extensive landed property, whose greatest part was situated on the territory of Bohemia. Its members were renowned mainly for being exceptionally capable landlords who succeeded in creating a perfectly sophisticated economic system on their estates, belonging among the most advanced in Europe at the time. Their activity culminated in the second half of the 19th century and also at the beginning of 20th century. However, the ensuing years were not so successful for the Hluboká and Krumlov Schwarzenberg Branch. After the origination of an independent Czechoslovakia, the family lost a great part of their property in Bohemia due to a land reform. During the Second World War, their entire property was confiscated by Gestapo on behalf of the Greater German...
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O direito de primogenitura no Antigo Testamento, à luz das narrativas sobre Esaú e Jacó (Gn 25.19-34 e 27.1-45)Reginaldo Pereira de Moraes 01 December 2012 (has links)
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta dissertação pesquisa o direito de primogenitura no Antigo Testamento à luz das
narrativas de Esaú e Jacó, em especial, nos textos de Gênesis 25.19-26; 25.27-34 e
27.1-45. Para isso, optou-se por um delineamento bibliográfico sob um viés
exegético. Assim, faz-se um diálogo com a psicologia e a antropologia, de onde se
percebe que essa temática é tão presente na antiguidade quanto nos dias
hodiernos. Notou-se também que, apesar das convenções praticamente assentadas
acerca da hegemonia da primogenitura no Antigo Testamento, não há como saber
quais culturas teriam influenciado as outras. Semelhantemente, não se encontrou
leis bíblicas que embasassem tal pensamento. Nem por isso, se pode dizer que o
primogênito não tivesse sua importância, pois não foram poucos os textos que
demonstraram tal relevância. Ainda, a partir das exegeses feitas nas três principais
perícopes analisadas, juntamente com uma abordagem, en passant, de outros
trechos, pode-se argumentar a favor de uma história real, apesar de vários aspectos
literários que poderiam ser usados como contrário. Tais narrativas estão carregadas
de conflitos intrafamiliares, que serviram para demonstrar a prática corriqueira da
primogenitura na cultura hebraica. Além disso, quanto à definição de Direito de
Primogenitura, defende-se uma aplicação que abarcava cinco dimensões: espiritual
(a bênção em si tinha uma conotação quase que mágica, de tão forte); religiosa
(além do fato do primogênito ser consagrado a Deus, havia sua responsabilidade em
cuidar e dirigir o culto ao Senhor); patrimonial (os bens repassados aos filhos
também consistiam em terra e/ou domínios, não obstante o período de semi-
nomadismo e sua constante transumância); social (a liderança do clã e sua
representatividade, junto ao conselho de anciãos, faziam parte da função do
primogênito); e, ainda, uma dimensão existencial (o filho mais velho era o
responsável por perpetuar o nome de seu pai, vivendo como se fosse a continuidade
da vida de seus antecessores). / This dissertation researches the birthright in the Old Testament in light of the
narratives of Esau and Jacob, particularly, the texts of Genesis 25.19-26, 25.27-34
and 27.1-45. For this, a design of bibliography was chosen under an exegetical
perspective. Thus, a dialogue with psychology and anthropology is performed, from
where it is perceived that theme is as present nowadays as it was in ancient times. It
was also noted that, despite the conventions almost settled on the hegemony of the
birthright in the Old Testament, there is no way of knowing which cultures have
influenced others. Similarly, there were no biblical laws that could justify such
thinking. But we can not say that the firstborn would not have his importance, after all
there are many texts demonstrating such relevance. Still, from the exegeses made in
three major pericopes analyzed, along with an approach, en passant, of other
passages, one can present an argument in favor of a real story, in spite of several
literary aspects that could be used in contrast. Such narratives are full of intra-family
conflicts, which served to demonstrate the common practice of birthright in the
Hebrew culture. Moreover, regarding the definition of Birthright, an application that
included five dimensions is defended: spiritual (blessings had an almost magical
connotation, it was very strong); religious (besides the fact that the firstborn was
consecrated to God, he had the responsibility to take care of and lead the worship of
the Lord); patrimonial (assets transferred to the children consisted of land and or
dominions, notwithstanding the period of semi-nomadism and the constant
transhumance); social (the leadership of the clan and its representation before the
council of elders were part of the responsibilities of the firstborn); and also an
existential dimension (the eldest son was responsible for perpetuating the name of
his father, living as the continuity of the life of his predecessors).
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