Spelling suggestions: "subject:"protestant"" "subject:"protestante""
551 |
A imergência da pessoa humana na história: ensaio sobre a filosofia radicalizante (protestante) e o cristianismo ateu de Pierre Thévenaz / The immergence of human person in the history Essay about the radicalizing (protestant) philosophy and the atheistic Christianity of Pierre ThévenazCosta, Daniel da 29 April 2014 (has links)
Sob o signo do aprofundamento e da intensificação da consciência de si, o ato filosófico de Pierre Thévenaz se define como uma filosofia radicalizante. E porque não abre mão e nem elide o lócus de resposta do qual seu ato filosófico toma sua consistência própria que é o da tradição protestante pode receber o complemento (protestante). Assim, uma filosofia radicalizante (protestante). Isso porque a secularização da filosofia, a que seu método de radicalização leva de modo conseqüente, já pressupõe a assunção da própria contingência que é consciência de condição. Consciência de que se fala de algum lugar; consciência de que o pensamento se encontra previamente engajado em um específico hic et nunc que, por conta da condição, recebe sua densidade própria e não pode mais ser cotado no trato das formas abstratas do tempo e do espaço. O que já é um dos índices da superação thévenaziana da redução da filosofia à epistemologia, tal como se tem estabelecido após Kant. Nesse sentido, a abertura plena à contingência pela radicalização forçará a mudança do problema do sentido, ligado pela fenomenologia à consciência intencional, para o problema da hermenêutica histórica. Quer dizer, para o da compreensão dos eventos significativos que têm poder de reorganizar em torno de si o movimento da história. Com a epoché do sentido, lançada sobre o núcleo mesmo do que a fenomenologia husserliana descobrira como a atividade própria da consciência intencional, assim, um passo decisivo no movimento de radicalização thévenaziana, só restará à razão filosófica (ao ser humano) tomar o sentido como tarefa por se fazer, inacabada e não garantida. Esse passo negativo, todavia, não recebe, em Pierre Thévenaz, o tom de palavra final, de última palavra. Pois se assim fosse, serviria ainda como álibi para a instauração de uma nova instalação. Desta vez tão segura no negativo quanto o era na ingenuidade otimística do sentido garantido. O qual permanecia na consciência intencional como ainda um último bastião de força e de atração, exercido sobre a consciência ingênua da atitude natural, sem ser superado. Isso porque agora a razão, já tendo alcançado um nível profundo de consciência de sua condição humana, de sua contingência, de sua fraqueza e equívoco sempre possíveis, para continuar sua atividade crítica costumeira, sua vocação mesma, deverá aprender a tirar força de sua fraqueza. A razão terá de se desdivinizar; de parar de tentar falar por Deus, ou pelos olhos de Deus; de parar de postular reduplicações de si como razão juiz ou razão instância não tocada pela crítica. Ela deverá assumir-se como estando em crise: assumir-se como humana, e humana só. Ora, esta possibilidade inusitada que se abre à própria razão pela radicalização, como vemos, não surge do nada. Ela representa, no inverso mesmo, outra possibilidade que à que Hegel estabeleceu na linha do horizonte e cuja atração exercida no interior do pensamento contemporâneo é bem mais sutil e presente do que parece. Por isso, será preciso desvencilhar a metafísica de certos comprometimentos históricos que a têm desacreditado, para se chegar ao seu mais autêntico núcleo afim à radicalização. Pelo que o signo da defesa da especificidade e da singularidade contra as categorias gerais continentes; o signo da defesa das irredutibilidades aos reducionismos, espiritualistas ou materialistas, será o que caracteriza, para Thévenaz, o movimento mais interno à metafísica ocidental. Este signo é o do espaço ontológico que a metafísica, descoberta por Platão, esclarece a necessidade de que seja mantido entre as grandezas em relação. Todavia, para ativar o que esta descoberta, neutralizada sob a lógica auto contida de uma razão autista, poderia auferir em termos de aprofundamento da consciência de condição, será necessário um apoio externo à razão. E este ela o recebe da experiência choque de imputação de loucura sobre ela que a fé cristã primitiva lançou. E não sendo possível à razão avaliar a justeza de tal imputação, pois não se trata de mais um argumento lógico com o qual ela jogar o seu jogo, a razão é levada a verificar por si mesma a pertinência de tal possibilidade. E assim, nessa nova disposição, um campo insuspeito e infinito, sobre o qual ela pode retomar sua atividade crítica, inesperadamente se abre. Só que agora esta atividade já não poderá mais ser exercida sob o selo de sua inconsciência e do seu autismo tradicional, mas sob o novo índice de uma consciência de condição aprofundada que muda o registro do cumprimento de sua vocação para o de uma atividade intelectual responsável no aqui em baixo, neste mundo / The philosophical act ofPierre Thévenaz, that takes the sign of thedeepening and intensification of self-consciousness, it is here defined as a radicalizing philosophy. Because he doesnt abandon and doesnt hides the locus of his answer,of which philosophical act takes its consistence whereas it is the protestant tradition his philosophical act can to receive the following complement: protestant. So, a (protestant) radicalizing philosophy. It is because a secularization of philosophy, for which his method of radicalization leads consequently, alreadypresupposes the accepting of selfcontingence that is consciousness of condition. Consciousness of speakingfrom somewhere; consciousness of the thought has finding prior engaged in a specific hic etnunc. Because of condition receives its characteristic density and so it cant be quoted in the rank of abstract forms of time and space. It is one of the evidences of thévenazian overcoming of reduction of philosophy to the epistemology, as it has been fixed after Kant. This way, the full overture to the contingence by radicalization will compel the change of the problem of sense, connected by phenomenology to the intentional consciousness, to the problem of historical hermeneutic. I mean, to the understanding of meaningful events that have capacity to reorganize around themselfs the movement of the history. Theepoché of sense putson kernel of husserlian phenomenology, it founded as the specific activity of intentional consciousness, so a conclusive step in the motion of thévenazian radicalization, only rest to philosophical raison (namely, the human being) to take a sense as a task to be make unconcluded and no guaranteed. This negative step, however, no receive in Pierre Thévenaz the hue of last word. So this way serve or it would be serve still as an alibi for the setting of a new ideological fixed. This time, such certain on the negative as it were on optimistic naivety of secure sense. This remained in the intentional consciousness as still the last bastion of power and attraction, exerted on the naïve consciousness of natural attitude, that is, without overcoming.This is because now the raison had already reached the deep level of consciousness of its human condition, (its contingence), of its weakness and misunderstanding always possible. Then, for it to continue its usual criticism activity, its calling, it must to learn to take advantage from its weakness. The reason must be undivinize by itself; to stop to try speaks instead eye God; or by Gods eyes. It must be to stop to claim self-reduplications as judge or instance raison never touched by criticism. It must looks like being in the crisis condition; to admit yourself as human, only human. However, this unused possibility that appers the own reason, through radicalization, as we can see, it doesnt emerge from nothing. This typify, in the exact converse, another possibility that Hegel sets up on horizon line whose appeal, inner of the contemporary thought, is more subtle and present than it seems. So, it would be necessary to separate the metaphysic from certain historical commitments that made its discredit, to reach to its more authentic pith related with the radicalization. So, the sign of defense of specificity and singularity against the continent general categories; the sign of defense of no-reductive quality to the reduction, spiritualistic reductions or materialistic reductions, will be the main character, for Pierre Thévenaz, the more internal movement of occidental metaphysic. This sign is from ontological space, that the metaphysic founded by Plato clarifies the need to keep on among the magnitudes in relation. However, to start activing this discovery, which has been neutralized about the self-contained of an autistic reason, it might obtain in terms of deepening of consciousness of condition, will be necessary an external support to the reason. And the reason receives it from shock-experience of imputation of madness on the reason that ancient Christian faith launched. But, it not been possible for the reason to evaluate the right of that imputation, because it wasnt the most logical argument for the reason to play its game. So, the reason is conducted to checking itself the relevance of such possibility. And so, in this new arrangement, an unsuspected field open to the reason, on which the reason can to retake its criticism activity, suddenly open. But, now, people can`t practice this activity anymore about its traditional unconsciousness and its autism. But about the new evidence of a consciousness of conditiondeepening that changes the key of the perform of its calling, now as responsible intellectual practice on the hereunder, in this world
|
552 |
A imergência da pessoa humana na história: ensaio sobre a filosofia radicalizante (protestante) e o cristianismo ateu de Pierre Thévenaz / The immergence of human person in the history Essay about the radicalizing (protestant) philosophy and the atheistic Christianity of Pierre ThévenazDaniel da Costa 29 April 2014 (has links)
Sob o signo do aprofundamento e da intensificação da consciência de si, o ato filosófico de Pierre Thévenaz se define como uma filosofia radicalizante. E porque não abre mão e nem elide o lócus de resposta do qual seu ato filosófico toma sua consistência própria que é o da tradição protestante pode receber o complemento (protestante). Assim, uma filosofia radicalizante (protestante). Isso porque a secularização da filosofia, a que seu método de radicalização leva de modo conseqüente, já pressupõe a assunção da própria contingência que é consciência de condição. Consciência de que se fala de algum lugar; consciência de que o pensamento se encontra previamente engajado em um específico hic et nunc que, por conta da condição, recebe sua densidade própria e não pode mais ser cotado no trato das formas abstratas do tempo e do espaço. O que já é um dos índices da superação thévenaziana da redução da filosofia à epistemologia, tal como se tem estabelecido após Kant. Nesse sentido, a abertura plena à contingência pela radicalização forçará a mudança do problema do sentido, ligado pela fenomenologia à consciência intencional, para o problema da hermenêutica histórica. Quer dizer, para o da compreensão dos eventos significativos que têm poder de reorganizar em torno de si o movimento da história. Com a epoché do sentido, lançada sobre o núcleo mesmo do que a fenomenologia husserliana descobrira como a atividade própria da consciência intencional, assim, um passo decisivo no movimento de radicalização thévenaziana, só restará à razão filosófica (ao ser humano) tomar o sentido como tarefa por se fazer, inacabada e não garantida. Esse passo negativo, todavia, não recebe, em Pierre Thévenaz, o tom de palavra final, de última palavra. Pois se assim fosse, serviria ainda como álibi para a instauração de uma nova instalação. Desta vez tão segura no negativo quanto o era na ingenuidade otimística do sentido garantido. O qual permanecia na consciência intencional como ainda um último bastião de força e de atração, exercido sobre a consciência ingênua da atitude natural, sem ser superado. Isso porque agora a razão, já tendo alcançado um nível profundo de consciência de sua condição humana, de sua contingência, de sua fraqueza e equívoco sempre possíveis, para continuar sua atividade crítica costumeira, sua vocação mesma, deverá aprender a tirar força de sua fraqueza. A razão terá de se desdivinizar; de parar de tentar falar por Deus, ou pelos olhos de Deus; de parar de postular reduplicações de si como razão juiz ou razão instância não tocada pela crítica. Ela deverá assumir-se como estando em crise: assumir-se como humana, e humana só. Ora, esta possibilidade inusitada que se abre à própria razão pela radicalização, como vemos, não surge do nada. Ela representa, no inverso mesmo, outra possibilidade que à que Hegel estabeleceu na linha do horizonte e cuja atração exercida no interior do pensamento contemporâneo é bem mais sutil e presente do que parece. Por isso, será preciso desvencilhar a metafísica de certos comprometimentos históricos que a têm desacreditado, para se chegar ao seu mais autêntico núcleo afim à radicalização. Pelo que o signo da defesa da especificidade e da singularidade contra as categorias gerais continentes; o signo da defesa das irredutibilidades aos reducionismos, espiritualistas ou materialistas, será o que caracteriza, para Thévenaz, o movimento mais interno à metafísica ocidental. Este signo é o do espaço ontológico que a metafísica, descoberta por Platão, esclarece a necessidade de que seja mantido entre as grandezas em relação. Todavia, para ativar o que esta descoberta, neutralizada sob a lógica auto contida de uma razão autista, poderia auferir em termos de aprofundamento da consciência de condição, será necessário um apoio externo à razão. E este ela o recebe da experiência choque de imputação de loucura sobre ela que a fé cristã primitiva lançou. E não sendo possível à razão avaliar a justeza de tal imputação, pois não se trata de mais um argumento lógico com o qual ela jogar o seu jogo, a razão é levada a verificar por si mesma a pertinência de tal possibilidade. E assim, nessa nova disposição, um campo insuspeito e infinito, sobre o qual ela pode retomar sua atividade crítica, inesperadamente se abre. Só que agora esta atividade já não poderá mais ser exercida sob o selo de sua inconsciência e do seu autismo tradicional, mas sob o novo índice de uma consciência de condição aprofundada que muda o registro do cumprimento de sua vocação para o de uma atividade intelectual responsável no aqui em baixo, neste mundo / The philosophical act ofPierre Thévenaz, that takes the sign of thedeepening and intensification of self-consciousness, it is here defined as a radicalizing philosophy. Because he doesnt abandon and doesnt hides the locus of his answer,of which philosophical act takes its consistence whereas it is the protestant tradition his philosophical act can to receive the following complement: protestant. So, a (protestant) radicalizing philosophy. It is because a secularization of philosophy, for which his method of radicalization leads consequently, alreadypresupposes the accepting of selfcontingence that is consciousness of condition. Consciousness of speakingfrom somewhere; consciousness of the thought has finding prior engaged in a specific hic etnunc. Because of condition receives its characteristic density and so it cant be quoted in the rank of abstract forms of time and space. It is one of the evidences of thévenazian overcoming of reduction of philosophy to the epistemology, as it has been fixed after Kant. This way, the full overture to the contingence by radicalization will compel the change of the problem of sense, connected by phenomenology to the intentional consciousness, to the problem of historical hermeneutic. I mean, to the understanding of meaningful events that have capacity to reorganize around themselfs the movement of the history. Theepoché of sense putson kernel of husserlian phenomenology, it founded as the specific activity of intentional consciousness, so a conclusive step in the motion of thévenazian radicalization, only rest to philosophical raison (namely, the human being) to take a sense as a task to be make unconcluded and no guaranteed. This negative step, however, no receive in Pierre Thévenaz the hue of last word. So this way serve or it would be serve still as an alibi for the setting of a new ideological fixed. This time, such certain on the negative as it were on optimistic naivety of secure sense. This remained in the intentional consciousness as still the last bastion of power and attraction, exerted on the naïve consciousness of natural attitude, that is, without overcoming.This is because now the raison had already reached the deep level of consciousness of its human condition, (its contingence), of its weakness and misunderstanding always possible. Then, for it to continue its usual criticism activity, its calling, it must to learn to take advantage from its weakness. The reason must be undivinize by itself; to stop to try speaks instead eye God; or by Gods eyes. It must be to stop to claim self-reduplications as judge or instance raison never touched by criticism. It must looks like being in the crisis condition; to admit yourself as human, only human. However, this unused possibility that appers the own reason, through radicalization, as we can see, it doesnt emerge from nothing. This typify, in the exact converse, another possibility that Hegel sets up on horizon line whose appeal, inner of the contemporary thought, is more subtle and present than it seems. So, it would be necessary to separate the metaphysic from certain historical commitments that made its discredit, to reach to its more authentic pith related with the radicalization. So, the sign of defense of specificity and singularity against the continent general categories; the sign of defense of no-reductive quality to the reduction, spiritualistic reductions or materialistic reductions, will be the main character, for Pierre Thévenaz, the more internal movement of occidental metaphysic. This sign is from ontological space, that the metaphysic founded by Plato clarifies the need to keep on among the magnitudes in relation. However, to start activing this discovery, which has been neutralized about the self-contained of an autistic reason, it might obtain in terms of deepening of consciousness of condition, will be necessary an external support to the reason. And the reason receives it from shock-experience of imputation of madness on the reason that ancient Christian faith launched. But, it not been possible for the reason to evaluate the right of that imputation, because it wasnt the most logical argument for the reason to play its game. So, the reason is conducted to checking itself the relevance of such possibility. And so, in this new arrangement, an unsuspected field open to the reason, on which the reason can to retake its criticism activity, suddenly open. But, now, people can`t practice this activity anymore about its traditional unconsciousness and its autism. But about the new evidence of a consciousness of conditiondeepening that changes the key of the perform of its calling, now as responsible intellectual practice on the hereunder, in this world
|
553 |
The industry of evangelism : printing for the Reformation in Martin Luther's WittenbergThomas, Drew B. January 2018 (has links)
When Martin Luther supposedly nailed his Ninety-Five Theses in 1517 to the Castle Church door in Wittenberg, the small town had only a single printing press. By the end of the century, Wittenberg had published more books than any other city in the Holy Roman Empire. Of the leading print centres in early modern Europe, Wittenberg was the only one that was not a major centre of trade, politics, or culture. This thesis examines the rise of the Wittenberg printing industry and analyses how it overtook the Empire's leading print centres. Luther's controversy—and the publications it produced—attracted printers to Wittenberg who would publish tract after tract. In only a few years, Luther became the most published author since the invention of the printing press. This thesis investigates the workshops of the four leading printers in Wittenberg during Luther's lifetime: Nickel Schirlentz, Josef Klug, Hans Lufft, and Georg Rhau. Together, these printers conquered the German print world. They were helped with the assistance of the famous Renaissance artist, Lucas Cranach the Elder, who lived in Wittenberg as court painter to the Elector of Saxony. His woodcut title page borders decorated the covers of Luther's books and were copied throughout the Empire. Capitalising off the demand for Wittenberg books, many printers falsely printed that their books were from Wittenberg. Such fraud played a major role in the Reformation book trade, as printers in every major print centre made counterfeits of Wittenberg books. However, Reformation pamphlets were not the sole reason for Wittenberg's success. Such items played only a marginal role in the local industry. It was the great Luther Bibles, spurred by Luther's emphasis on Bible reading, that allowed Wittenberg's printers to overcome the odds and become the largest print centre in early modern Germany.
|
554 |
Faktoren zur Integration von Mitgliedern von Jugendgemeinden in landeskirchliche Ortsgemeinden in Wurttemberg : Eine praktisch-theologische Untersuchung / Factors for the integration of members of youth church congregations into mainline church congregations in Wurttemberg : a practical theological investigationLipponer, Cornelius 02 1900 (has links)
Summaries in German and English / Text in German / Angestoßen durch ein vom evangelischen Jugendwerk getragenes Projekt hat sich eine zu-nehmende Zahl von Jugendgemeinden in Orten und Bezirken der württembergischen Lan-deskirche etabliert. Diese Jugendgemeinden zielen auf verbindliche gottesdienstliche Ge-meinschaft und verstehen sich nicht nur als Jugendarbeit, sondern wollen ein eigenes Ge-meindebewusstsein entwickeln. Da sich Jugendgemeinden naturgemäß besonders auf das Jugendalter konzentrieren, werden sich junge Erwachsene eine andere geistliche Heimat suchen müssen, sobald sie sich zu sehr vom Jugendalter entfernen.
Diese Masterarbeit setzt sich zum Ziel, Faktoren zu ermitteln, die zu einem gelingenden Wechsel ehemaliger Mitglieder von Jugendgemeinden in landeskirchliche Ortsgemeinden beitragen, bzw. Faktoren zu finden, die zu einer Abwanderungsbewegung derselben führen. Dafür werden Leitfadeninterviews mit ehemaligen Mitgliedern von Jugendgemeinden durch-geführt und entsprechend der qualitativen Inhaltsanalyse nach Philipp Mayring ausgewertet. Auf Basis dieser ermittelten Faktoren sollen Handlungsempfehlungen zur Erneuerung der Praxis entwickelt werden sowie die Faktoren mit der praktisch-theologischen sowie inner-kirchlichen Diskussion in Verbindung gebracht werden. / Initiated by a project of the youth division of the protestant church in Württemberg, an in-creasing number of youth churches (“Jugendgemeinden”) have been formed in different parishes and districts of the protestant church in Württemberg (“Evangelische Kirche in Würt-temberg”). These youth churches view themselves as more than the current understanding of normal youth ministry. They conduct regular youth worship services, have a congregation of committed members and develop the self-understanding of an actual church. Because youth churches target a teenage demographic, its members are placed in the position of needing to search for another church home once they become too old for the youth church.
This dissertation aims to find factors which aid the transition of former members of youth churches into protestant local church congregations (“landeskirchliche Ortsgemeinden”) and respectively find factors which lead to migration outside these protestant church congregations. To that end, guided interviews are conducted with former members of youth churches and are analyzed by employing the qualitative content analysis method by Philipp Mayring. These determined factors form the basis for recommendations for action and a renewed church practice. They are discussed within the practical-theological and church context. / Philosophy, Practical & Systematic Theology / M. Th. (Practical Theology)
|
555 |
Faktoren zur Integration von Mitgliedern von Jugendgemeinden in landeskirchliche Ortsgemeinden in Wurttemberg : Eine praktisch-theologische Untersuchung / Factors for the integration of members of youth church congregations into mainline church congregations in Wurttemberg : a practical theological investigationLipponer, Cornelius 02 1900 (has links)
Summaries in German and English / Text in German / Angestoßen durch ein vom evangelischen Jugendwerk getragenes Projekt hat sich eine zu-nehmende Zahl von Jugendgemeinden in Orten und Bezirken der württembergischen Lan-deskirche etabliert. Diese Jugendgemeinden zielen auf verbindliche gottesdienstliche Ge-meinschaft und verstehen sich nicht nur als Jugendarbeit, sondern wollen ein eigenes Ge-meindebewusstsein entwickeln. Da sich Jugendgemeinden naturgemäß besonders auf das Jugendalter konzentrieren, werden sich junge Erwachsene eine andere geistliche Heimat suchen müssen, sobald sie sich zu sehr vom Jugendalter entfernen.
Diese Masterarbeit setzt sich zum Ziel, Faktoren zu ermitteln, die zu einem gelingenden Wechsel ehemaliger Mitglieder von Jugendgemeinden in landeskirchliche Ortsgemeinden beitragen, bzw. Faktoren zu finden, die zu einer Abwanderungsbewegung derselben führen. Dafür werden Leitfadeninterviews mit ehemaligen Mitgliedern von Jugendgemeinden durch-geführt und entsprechend der qualitativen Inhaltsanalyse nach Philipp Mayring ausgewertet. Auf Basis dieser ermittelten Faktoren sollen Handlungsempfehlungen zur Erneuerung der Praxis entwickelt werden sowie die Faktoren mit der praktisch-theologischen sowie inner-kirchlichen Diskussion in Verbindung gebracht werden. / Initiated by a project of the youth division of the protestant church in Württemberg, an in-creasing number of youth churches (“Jugendgemeinden”) have been formed in different parishes and districts of the protestant church in Württemberg (“Evangelische Kirche in Würt-temberg”). These youth churches view themselves as more than the current understanding of normal youth ministry. They conduct regular youth worship services, have a congregation of committed members and develop the self-understanding of an actual church. Because youth churches target a teenage demographic, its members are placed in the position of needing to search for another church home once they become too old for the youth church.
This dissertation aims to find factors which aid the transition of former members of youth churches into protestant local church congregations (“landeskirchliche Ortsgemeinden”) and respectively find factors which lead to migration outside these protestant church congregations. To that end, guided interviews are conducted with former members of youth churches and are analyzed by employing the qualitative content analysis method by Philipp Mayring. These determined factors form the basis for recommendations for action and a renewed church practice. They are discussed within the practical-theological and church context. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)
|
Page generated in 0.0406 seconds