The purpose of this content analysis research was to develop a biblical-theological model of Cognitive Dissonance Theory applicable to pedagogy. Evidence of cognitive dissonance found in Scripture was used to infer a purpose for the innate drive toward consonance. This inferred purpose was incorporated into a model that improves the descriptive fidelity of previous research observations and extends the prescriptive facility of Cognitive Dissonance Theory. The qualitative research design consisted of five phases. In the first phase, individual cases were identified by examining every verb in the New American Standard Bible for potential evidence of cognitive dissonance. In the second phase, the primary researcher examined every case isolated in Phase One for the elements of cognitive dissonance using criteria from the cognitive dissonance research literature. In the third phase, outside coders repeated coding of a stratified, random sample of cases, and intercoder reliability was established. In the fourth phase, the results were analyzed and evaluated. In the final phase, a biblical-theological model was proposed. There was an apparent progression in the type of cognitive tension experienced by people in Scripture. In the Old Testament, most cases of cognitive tension included a commitment to a decision consistent with Leon Festinger's description of cognitive dissonance. In the New Testament, particularly after Pentecost, the cognitive tension seems to have changed so that Christ-followers no longer demonstrated a commitment to a decision before experiencing cognitive tension. This change revealed cognitive tension consistent with both Piaget and Hegel. Alternatives were offered to explain the apparent progression in cognitive tension and a model was proposed that described Cognitive Dissonance Theory as a metatheory of cognitive tension that allows for subtypes of tension recognized by other researchers. Cognitive tension in Scripture seemed to be related to a sapiential drive manifested as learning aimed at orthodoxy--rightly aligned propositional wisdom, orthopathy--rightly aligned dispositional wisdom, and orthopraxy--rightly aligned enacted wisdom. The implications and applications of these conclusions were discussed.

Le titre de notre thèse prend appui sur l’une des caractéristiques principales de notre corpus, constitué des quatre poètes que sont Henri Michaux, René Char, Edmond Jabès et Philippe Jaccottet : l’existence d’une modalité prescriptive à valeur éthique particulièrement forte dans leur production littéraire d’après-guerre, au point de justifier chez les critiques de tout acabit le recours au terme de « moraliste » pour les désigner. La thèse que nous avons entreprise se propose donc de donner des assises légitimes et raisonnées à ce qui n’a l’air a priori que d’une formule flirtant avec la subversion et le paradoxe. Qu’implique une telle caractérisation pour la lecture de nos poètes ? N’est-ce pas risquer de trahir leur esthétique poétique, mais aussi de trahir la définition même du moraliste ? L’hypothèse moraliste ne nous pousse-t-elle pas en effet à négliger le substrat métapoétique consubstantiel à l’écriture de nos auteurs ? Ce portrait du poète en moraliste, dès lors qu’il n’est plus une simple formule mais une véritable hypothèse de lecture, ne permet sans doute pas de prendre en compte la complexité du phénomène prescriptif, qui se décline également sur un mode métapoétique. Non seulement ces deux modalités de prescription ne sont pas exclusives l’une de l’autre, mais elles tendent à coïncider l’une avec l’autre ; s’il est des principes de vie énoncés par le poète, ils sont indissociables et superposables à des règles d’écriture nettement établies. Les poètes de notre corpus, loin d’hériter de la morale et de l’esthétique du Grand Siècle, seraient bien les héritiers du XXe siècle, et l’existence d’une indéniable teneur éthique au cœur même de leur poésie se justifierait sans doute par d’autres modèles littéraires… et sapientiaux. / The idea behind the work “Prescribing & writing: questioning the portrait of the poet as a moralist (Michaux, Char, Jabès & Jaccottet)” came from the observation of a misleading but incredibly frequent use of the term “moralist” in the 20th Century literary criticism, specially when applied to describe poets. The misuse of the term “moralist” turned out to be the consequence of its impressionist and versatile definition in the field of the 20th Century studies. Referring to a 20th century writer as a moralist implies, without anachronism intended, that there is some sort of continuity of this type of writing from the Grand Siècle to modern times. In addition, the very artificial link we could indeed try to establish between the two poetics, through the hypothesis of a trans-secular moralist poetics, seems indeed to leave aside a whole other aspect of our poets’ work. If the elements of an ethic we may find in their work are undeniable, the metapoetic reflection is just as important, if not more. The hypothesis of these poets as moralists do not enable the critics to read together the ethic and the poetics which cannot be dissociated, because they are one. The common denominator of our four poets is their incredible ability to create an “art poétique who is also an “art de vivre” and conversely. Michaux, Char, Jabès and Jaccottet shape an ethic which is a poetics and a poetics which is an ethic, so that the relationship to the reader they program also corresponds with the relationship to the other, inside the human community. Don’t these corresponding shapes of the ethic and the poetics evoke another sapiential and literary model than the seventeenth century moralists?

Made available in DSpace on 2016-08-03T12:19:15Z (GMT). No. of bitstreams: 1 Silvana.pdf: 1043959 bytes, checksum: 16e54132b72421dedb1405ffe6ea1ca4 (MD5) Previous issue date: 2012-09-04 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This master dissertation in Literature and Religion in the Biblical World has the objective of making a exegetical and hermeneutical comment of a text which has been recognized as a prophetic one, and its relationship to the theological, anthropological and literary with the Israeli sapiential universe in post-exilic period. It is about the study of Micah 6,1-8, whose focus of investigation has developed from the discourse analysis and the hypothetical confluence of literary genres, namely, the prophetic and sapiential. Considered under formal aspects, contextual and of theological anthropology content, the studied text is the result of the composition of several literary genres and manifests, internally conflicting theologies ranging from the interpretation of the history of Israel to the religious practice with their conceptions of God. Micah 6,1-8, played here from modern exegetical methodologies and contextual and anthropological approaches configured as a true synthesis of non-hegemonic deuteronomist interpretation of events of Exodus and the message of biblical prophets of the eighth century BC Micah, Amos, Hosea and Isaiah. We are before a text that presents itself at the same time, cohesive and carrying different universes and voices in his composition. His discourse, whose content born of the conflict between projects and groups in the post-exilic period, redeems old memories of an exodus that goes through marginal subjects and reinterprets the prophetic critique in his role as an ethical and theological insight, however, in the sapiential format. For the socio theological depth and by the no sacrificial proposal of his discourse, Micah 6,1-8 has been a continually revisited text inside the Theology of Liberation in Latin America, inspiring much of his production. / A presente dissertação de mestrado em Literatura e Religião no Mundo Bíblico tem por objetivo realizar um comentário exegético e hermenêutico de um texto reconhecido como profético e sua relação no plano teológico, antropológico e literário com o universo sapiencial israelita no período pós-exílico. Trata-se do estudo de Miquéias 6,1-8, cujo foco de investigação desenvolveu-se a partir da análise do discurso e da hipótese de confluência de gêneros literários, a saber, o profético e o sapiencial. Considerado sob os aspectos formais, contextuais e de conteúdo antropo teológico, o texto estudado apresenta-se como resultado da composição de diversos gêneros literários e manifesta, internamente, conflitos de teologias que vão desde a interpretação da própria história de Israel até a prática religiosa com suas concepções de Deus. Miquéias 6,1-8, interpretado aqui a partir de metodologias exegéticas modernas e abordagens contextuais e antropológicas, configura-se como uma verdadeira síntese de interpretação deuteronomista não hegemônica dos eventos do êxodo e da mensagem dos profetas bíblicos do século VIII aeC Miquéias, Amós, Oséias e Isaías. Estamos diante de um texto que se apresenta, ao mesmo tempo, coeso e portador de diferentes universos e vozes em sua composição. Seu discurso, cujo teor nasce do conflito entre projetos e grupos no período pós-exílico, resgata memórias antigas de um êxodo que passa por sujeitos marginais e reinterpreta a crítica profética em sua função de discernimento ético e teológico, porém, no formato sapiencial. Pela profundidade sócio teológica e pela proposta não sacrificial de seu discurso, Miquéias 6,1-8 tem sido um texto continuamente revisitado no interior da Teologia da Libertação na América Latina, inspirando boa parte de sua produção.

The thesis aims to examine and refine the concepts of flesh and spirit in Musar le-Mevin, discussing Jörg Frey's hypothesis of the possibility to derive Paul's concept of sarx from Palestinian sapiential literature, in light of recent advancements in the field. The first part of the thesis is dedicated to the term baśar and its relationship to sin, knowledge and election. The second part focuses on the term jeṣer, its possible translation and the role it might have played in the development of the concept of jeṣer ha-raʿ as an evil agent. The third part analyses the term ruaḥ and describes how the sapiential composition develops its specific view of the spirit. The last chapter attempts to locate the text in relation to other intertestamental views of flesh and sin. Finally, the thesis discusses the possibility of studying Musar le-Mevin as a background to Paul's anthropology. The thesis suggests that the text develops an idea of allotted shares of the spirit which determine a person's position and fate. It also attempts to describe how this view incorporates ruaḥ baśar as a designation for those who were not given the knowledge of good and evil. The term baśar might be understood as the outcome of a fusion of the traditional Biblical connotations of fleetingness and earthliness with a pessimistic...