Présenter Charles de Bovelles (1479-1566) au coeur de la question de l'humanisme qui préoccupe toutes les couches sociales, politiques, économiques et religieuses, c'est essayer de découvrir sa pensée sur l'homme et de l'homme qui a son socle dans l'adage socratique " Homme, connais-toi toi-même ". L'humanisme étant la célébration de la dignité de l'homme, il demeure nécessaire de connaître qui est cet homme pour en découvrir sa dignité. Et pour Bovelles, il n'y a pas meilleur lieu de connaissance de l'homme que soi-même. Se découvrir homme véritable, homme raisonnable, artisan de soi et médiateur, homme du monde ou homme-monde, homme cultivé, vertueux ou sage consentant à la divinité et résistant au néant, c'est entrer dans une lutte pour tenir bon dans cette dignité humaine. Le 'Sistere in homine' par la connaissance de soi en tant que moyen d'humanisation trouve son effectivité, au cœur de la théosophie bovillienne, dans la lutte contre le péché et l'ignorance de soi au moyen non seulement de la philautie mais aussi de la connaissance de soi en Jésus-Christ. C'est en Lui, authentique Humaniste de tous les temps, que l'homme se découvre comme vestige et indice de Dieu qui l'invite à la béatitude. / To present Charles de Bovelles (1479-1566) in the heart of the question of humanism which concerns all social strata, political, economic and religious, means to discover his thoughts about the man whose base is the Socratic saying " Man, know yourself ". Humanism is the celebration of the dignity of man, so it remains necessary to know who this man is to discover his dignity. So, for Bovelles, there is no better place for knowledge of human than oneself. To discover oneself as a real, reasonable man, a self-architect and mediator, a human of the world or human-world, as a cultured, virtuous or wise man consenting to divinity and resisting to nothingness, that means to enter into a struggle for holding in this dignity. In the heart of the bovilian Theosophy the 'Sistere in homine', self-knowledge as a way to humanizing, finds its effectiveness in the fight against sin and self- ignorance not only by means of philautie but also of self-knowing in Jesus Christ. It is in Him, genuine humanist of all time, that human reveals oneself as a relic and sign of God who invites him to bliss.

[pt] Esta dissertação roçará pelo ficcional. Teremos um Vieira personagem que, como ator, aparece em cena já idoso, invadido pelo passado, a recordar, a escrever, trazido pela narradora onisciente que lhe decifra gestos, palavras e até pensamentos. Através dele, conheceremos um pouco de sua vida e da vida de Inácio de Loyola, o seu grande mestre. Analisaremos, desde a sua gênese, a Reforma e a Contra-Reforma, a sua influência sobre Vieira e o seu posicionamento diante dos dois movimentos que mudaram a história da Igreja.. Neste contexto, examinaremos o movimento artístico que tanto influenciou Vieira, o Barroco - movimento de transgressão, com suas tendências e características, e o interesse da Igreja em dele apropriar-se para fazê-lo a sua arma de divulgação. Analisar-se-ão, finalmente, alguns sermões, começando pelos que se intitulam As cinco pedras da funda de Davi, e nestes sobretudo a questão do conhecimento de si mesmo, abordada por Vieira através das parábolas e histórias bíblicas por ele privilegiadas.Nos sermões do Rosário, referentes aos negros, atentarse- á para o forte cunho social e político que lhes é imprimido e a dura crítica aos senhores de engenho.Nos sermões do Mandato, tratar-se-á da contraposição do amor divino ao humano, destacando-se a questão do fino amor, proposta por Vieira, demonstrada através do contraponto entre a fineza dos dois amores, o divino e o humano, este sempre duvidoso e inconstante. / [en] This thesis borders on the fictional. Its protagonist is Vieira, already an old man, haunted by the past, reminiscing and writing, a character created by the omniscient narrator who deciphers his gestures, words and even thoughts. Through Vieira we learn something not only about his own life but also about that of Ignatius of Loyola, his great master. An analysis is made of the Reformation and the Counterreformation, from their very beginnings, and of their influence on Vieira, showing the stands he took in relation to the two movements that changed the history of the Church. In this context we will examine the artistic movement that had such influence on Vieira, the baroque - a transgressive movement, with its trends and characteristics, which the Church tried to appropriate for its own propaganda purposes.Finally, we will also analyze a few sermons, beginning with those known under the title The Five Stones in David`s Sling, with the emphasis on the issue of self-knowledge, which Vieira approaches by means of parables and favorite Biblical stories.In the Rosary sermons, which refer to the condition of black people, we underscore their very strong social and political flavor, with their harsh criticism of the powerful owners of sugar plantations.In the Mandate sermons, the theme is the contrast between divine love and human love; in them Vieira discusses the topic of fine love, demonstrating his views through a counterpoint between the fineness of the two loves, the divine and the human, the latter always doubtful and inconstant.

Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento. / St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.

Made available in DSpace on 2016-04-27T17:27:16Z (GMT). No. of bitstreams: 1 MARCELO PEREIRA DE ANDRADE.pdf: 508336 bytes, checksum: 434e112d87c90efc359ac8724acf863d (MD5) Previous issue date: 2007-01-17 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This work shows the analysis which Augustine makes in De Trinitate s tenth book about self-knowledge s process of the mens. For Augustine, the knowledge which the mens has of herself is immediate, total and indubitable. Nevertheless, he recognizes the possibility of the self-deceit and explains that it is possible due the inadequacies between self-knowledge and self-thought / Neste trabalho apresenta-se a análise que Agostinho realiza no livro décimo do De Trinitate acerca do processo do autoconhecimento da mens. Para Agostinho, o conhecimento que a mens possui de si mesma é imediato, total e indubitável. Apesar disso, ele reconhece a possibilidade do auto-engano e explica que isso é possível devido à inadequação entre conhecimento de si e pensamento de si

Cette recherche s’intéresse à la Formation Professionnelle Continue des adultes. Elle questionne la portée de la dynamique qui se crée pendant qu’ils apprennent et se perfectionnent à l’occasion de stages de courte durée. Notre recherche a été réalisée auprès de 24 professionnels du secteur sanitaire et médico-social qui ont suivi au moins un stage entre les années 2008 et 2011. Nous les avons rencontrés dans le cadre d’un entretien semi-directif dont le guide a été élaboré à partir d’un modèle permettant de considérer l’attitude et le comportement en référence au Soi (Hamel et al., 1999). A partir d’un cadre épistémologique socioconstructiviste, l’analyse a contribué à relever non seulement, nombre d’idées forces corroborant la nécessité des stages comme espaces d’acquisition de compétences, mais aussi certaines indiquant des « transformations silencieuses » (Jullien, 2009) intervenant sur la « croissance de la vie adulte » (Bédard, 1987). Nous avons tenté de modéliser en quoi la FPC participe potentiellement de la construction identitaire du sujet. / This research focuses in training adults. We question the impact of the dynamics developed while they learn together. Our research was conducted with 24 people who followed at least one internship between 2008s and 2011. We met the participants within the framework of a semi-directive interview. This technique was developed from a model which consider attitude and behavior in respect to the Self (Hamel, et al., 1999). The analysis made in a socioconstructivist epistemological frame, has contributed to underline a number of ideas which supports the necessity of the internships as a space for the acquisition of skills, and other ideas which indicate that " silent transformations " (Jullien, 2009) can occur on the " growth of adult life " (Bédard, 1987) also thanks to the internships. The diverse elements of our research allowed us to show that the training potentially contributes to the construction of identity of the subject.

Ce mémoire entend présenter les formes de connaissance de soi développées par Thomas d’Aquin: la reditio incompleta, la réfraction sur les phantasmes, la conscience préréflexive, la réflexion par réfluence, l’analyse abstraite, le jugement critique et la reditio completa. L’âme humaine ne pouvant se connaître directement, elle a accès à son essence par le biais de tous ses actes ou actes de conscience. Notre analyse se concentre sur la connaissance habituelle, habitus de toutes les connaissances, qui est la racine de l’image trinitaire en l’homme et garantit la vérité des intellections humaines. Pour ce faire, nous avons procédé à la traduction des questions 87 à 89 de la Somme théologique, dans lesquelles Thomas présente la connaissance humaine des substances séparées et le statut de l’âme séparée, montrant en quoi l’esprit de l’homme partage un certain commun avec les autres esprits de son univers. / The purpose of this thesis is to present the different theories of self-knowledge developed by Thomas Aquinas: namely reditio incompleta, refraction of the soul on its own phantasms, preconscious reflection, reflection by reflux, abstract analysis, critical judgment and reditio completa. Although the human soul cannot have knowledge of itself directly, it can however approach its essence with its own acts or acts of consciousness. The analysis is based on the cognitio habitualis, habitus of all knowledge, that is the root of the trinitarian image in humankind and that guarantees the truth of human intellection. This involved translating questions 87 to 89 of the Summa Theologiae, in which Aquinas considers humanity’s understanding of immaterial substances and the separate soul’s knowledge. This demonstrates how the human soul shares common ground with other substances of the universe.

Text in Afrikaans / Spieel, kamer van spieels, mise-en-abyme, representasie, ensovoorts, is almal begrippe wat met die nosie van selfrefleksiwiteit in verband gebring word. Hoewel selfrefleksiwiteit nie 'n nuwe verskynsel is nie, is die vraag waarom dit juis vandag so akuut in die literer-teoretiese diskoers neerslag vind. Dit geld veral teoretiese bydraes oor die Postmodernisme en/of Postmodemistiese tekste. Hieruit kan 'n mens aflei dat daar 'n direkte verband tussen selfrefleksiwiteit en die Postmodernisme bestaan. Hierdie studie is dan primer gemteresseerd in die wyses waarop die Postmodernistiese dramafteater die nosie van selfrefleksiwiteit in die enkoderingsproses in diens neem. Daarbenewens word ondersoek ingestel na die invloed wat die konsep van vervreemding in die twintigste-eeuse dramajteater op die verskillende beskouings van selfrefleksiwiteit gehad het. Die uiteindelike oogmerk is om aan te toon dat selfrefleksiwiteit in die Postmodernistiese dramafteater gevestigde aannames oor kuns as spieelbeeld van die werklikheid omverwerp. / Mirror, hall of mirrors, mise-en-abyme, representation, et cetera are all concepts associated with the notion of self-reflexivity. While self-reflexivity is not a new phenomenon, the question is why, in our time, it should be so acutely present in the discourse of literary theory - especially in theoretic contributions on Postmodernism and/or Postmodernist texts. One is lead to conclude that self-reflexivity and Postmodernism are directly linked. This study, then, focuses primarily on how Postmodernist drama/theatre employs the notion of self-reflexivity in the encoding process. It also explores the impact of the concept of alienation in twentieth century drama/theatre on the various views of self-reflexivity. The fmal objective is to show that self-reflexivity in Postmodernist drama/theatre challenges ftxed suppositions about art as a reflection of reality. / Afrikaans, Theory of Literature / M.A. (Theory of Literature)

Santo Agostinho e João Calvino são pensadores representativos de dois momentos históricos distintos da cristandade, e figuram entre aqueles que ajudaram a moldar, de forma determinante, os contornos da tradição cristã de pensamento a qual representavam. A despeito do lapso temporal que os separa, João Calvino foi muito influenciado pelo pensamento de Agostinho em virtude da presença marcante da teologia e espiritualidade agostinianas na atmosfera intelectual e religiosa do século XVI, sendo boa parte destes influxos, produto da apropriação direta de Calvino de aspectos do pensamento de Agostinho, por meio do contato in loco com suas obras. Estes influxos diretos e indiretos do pensamento de Agostinho sobre Calvino resultaram em muitos paralelos e similaridades teológico-filosóficos. Um dos temas comuns a estes dois pensadores cristãos foi o da centralidade da doutrina do conhecimento de Deus e do autoconhecimento. Na verdade, ambos definem a natureza do projeto sapiencial e beatífico humano em termos de aquisição deste duplo conhecimento. Portanto, a principal finalidade deste trabalho é apresentar a relevância que a doutrina da cognitio Dei et sui desempenha na proposta teológico-filosófica de ambos os pensadores, bem como estabelecer uma análise de suas fontes, natureza e características. Este trabalho visa demonstrar, também, que apesar de haver similaridades e paralelos estreitos entre Calvino e Agostinho no tocante aos aspectos gerais que envolvem a doutrina do conhecimento de Deus e do autoconhecimento, existem distinções incontornáveis naquilo que concerne aos meandros específicos desta matéria, como aquelas disjunções relacionadas à natureza e às características específicas da dinâmica interna deste duplo conhecimento. / St. Augustine and John Calvin are thinkers representing two different periods in the history of Christianity, remarkably appearing among those who helped to shape up the contours of the Christian tradition of thought they represented. Despite the time gap that set them apart, John Calvin was greatly influenced by the thought of Augustine due to the strong presence of Augustinian theology and spirituality in the intellectual and religious atmosphere of the sixteenth century. Most of these inputs were the product of Calvins direct assimilation of certain aspects from Augustine\'s thought through in loco contact with his works. Such direct and indirect inflows of Augustines thought on Calvin resulted in many theological and philosophical parallels and similarities. One theme common to both Christian thinkers was the centrality of the doctrines of the knowledge of God and self-knowledge. In fact, both Augustine and Calvin define the nature of the human sapiential and beatific project in terms of attaining this dual knowledge. In this context, the present study aims to present the relevant role the doctrine of cognitio Dei et sui plays in the theological and philosophical views of both thinkers, as well as to develop an analysis of its sources, nature and characteristics. In addition, this work demonstrates that although there are close parallels and similarities between Calvin and Augustine with regards to general issues surrounding the doctrines of knowledge of God and self-knowledge, there are compelling distinctions as far as the particulars of this subject are concerned; such as disjunctions related to the nature and specific features of the internal dynamics of this dual knowledge.

Orientador: Graziela Estela Fonseca Rodrigues / Dissertação (mestrado) - Universidade Estadual de Campoinas, Instituto de Artes / Made available in DSpace on 2018-08-21T07:05:07Z (GMT). No. of bitstreams: 1 Campos_Flavio_M.pdf: 2042473 bytes, checksum: f7b39416abeeb923f2e6277e2bb5e1ef (MD5) Previous issue date: 2012 / Resumo: O presente trabalho evidencia a existência e o papel fundamental das relações afetivas no processo criativo proposto pelo método Bailarino-Pesquisador-Intérprete (BPI). Utilizando-me metodologicamente da Análise de Conteúdos proposta por Laurence Bardin (1977) e do caráter qualitativo para analisar os dados coletados, segundo Graham Gibbs (2009), constato que há na dinâmica sistêmica do BPI a estruturação de uma Rede Afetiva a partir das relações intrapessoais e interpessoais vivenciadas pelo intérprete. Este trabalho possui quatro capítulos, onde descrevo a minha trajetória de estudos e inquietações até a organização de um pré-projeto cujo objetivo é o eixo do desenvolvimento desta investigação. Apresento, também, os Materiais e as ferramentas utilizadas para analisar o objeto de estudo escolhido. E, de modo mais especifico, discuto sobre a estruturação de uma Rede de Afetos e sobre a importância do diretor no Processo BPI. Esta dissertação sintetiza o meu aprofundamento sobre o método BPI, traçando, a partir de uma revisão bibliográfica, uma reflexão sobre a alteridade e a conduta ética num processo de criação em Artes da Cena. É um estudo que abre espaço para o diálogo com muitas das áreas do conhecimento, especialmente aquelas relacionadas às artes / Abstract: This study provides evidence of the existence and fundamental role of affectionate relationships in the creative process proposed by the BPI (Dancer-Researcher-Performer) Method. The qualitative approach and the Content Analysis Method proposed by Laurence Bardin (1977) utilized here allow me to observe that an Affective Network of intrapersonal and interpersonal relations is built through the system dynamics proposed by the BPI method. This Dissertation has four chapters in which I describe my personal and academic experiences, as well as my anxieties and inquiries that led me to the organization of a project that form the axis of this investigation. Materials and tools considered in the analyses of my study object are also described here. More specifically, I discuss the structuring of an Affectionate Network and the importance of the director in the BPI process. This dissertation also synthesizes my in-depth study of the BPI method, proposing, from a bibliographic review, a reflection on alterity and ethical conduct in the creative process of the Performing Arts. It is a study that dialogues with many areas of knowledge, especially those related to the arts / Mestrado / Artes da Cena / Mestre em Artes da Cena

That people should take responsibility for their health is a prominent contemporary idea. But what does such responsibility actually entail, and what demands are being put on people? The objective of the dissertation is to describe and critically examine various ideas on personal responsibility for health. In the first step, I identify and describe a wide variation of uses of responsibility and in the second step, I problematize them. The analyzed material consists of Swedish government reports and various types of health advice literature, including medical books and alternative medicine literature. I employ a framework of philosophical, social scientific, and developmental psychology theories on responsibility to critically examine the material. The study shows that taking responsibility involves both body and mind. Common ideas are that it requires maintaining a healthy lifestyle and managing one's self-care. But it is also considered important to take responsibility for beliefs and emotions and to adopt an accepting attitude. Another idea is that spiritual insights expand the scope of responsibility. Some important abilities required to take responsibility are conscious healthy choices, self-knowledge, and critical thinking. The view of responsibility is also influenced by individual factors, cultural beliefs about health and disease, and social structures. In the literature, health responsibility is regarded both as a social duty and as a never-ending task performed by an active individual. Finally, I use Robert Kegan's theory of adult development to show that taking responsibility imposes psychological demands on people's awareness. The demands are often higher than many people can manage. Some of the stress and poor health that people experience may be the product of an inability to manage all of life's demands. The developmental perspective also asserts that people can develop the requisite capacity. One conceivable conclusion of the study is that if we want people to take more responsibility, we should not only invest resources in health information, but also in measures that generate self-knowledge, reflection, and personal development.