The purpose of this study is to examine the social criticism of Williams by careful analysis of six of his full length plays: The Glass Menagerie, A Streetcar Named Desire, Camino Real, Cat on a Hot Tin Roof, Suddenly Last Summer, and The Night of the Iguana. After the analyses of the plays, the final chapter of this study will deal with the playwright's comments on specific aspects of the social order and will not be confined to the six major plays under consideration.

This dissertation explores Fanny Fern's literary position and her role as a social critic of American lives and attitudes in the nineteenth-century. A reexamination of Fern's literary and non-literary works sheds light on her firm stand for the betterment of all mankind. The diversity and multiplicity of Fern's social criticism and her social reform attitudes, evident in Ruth Hall. Rose Clark, and in voluminous newspaper articles, not only prove her concern for society's well-being, but also reflect her development of and commitment to her writing career.

La critique sociale de Raymond Ruyer (1902-1987) fait partie de son œuvre , surtout connue par les ouvrages de philosophie des sciences et la réflexion sur la biologie dont Georges Canguilhem avait souligné l’originalité dès 1947. Nous montrons que la critique sociale existe dès la thèse complémentaire de 1930, "L’Humanité de l’avenir d’après Cournot" se poursuit avec la réflexion sur l’utopie. L’articulation de la critique sociale avec la philosophie unie à la science que propose Ruyer se trouve dans les valeurs et l’axiologie originale qu’il développe dès 1948. Ce serait une erreur, selon nous, de négliger la critique sociale de Ruyer et nous présentons ici, pour la première fois, une vue d’ensemble des idées de Ruyer sur les sociétés humaines et leur avenir. / Raymond Ruyer’s social critic, French philosopher, is a part of his works, mainly known for philosophy of science and philosophy of biology books, whose originality was underlined as early as 1947. We point out that social critic originates with his Doctorate essay "The Future of Humanity according to Cournot", in 1930, carries on with the studies on utopias. His philosophy unified to science is articulated to the social critic thanks to his original philosophy of values unfolded since 1948. It would be a mistake, in our opinion, to ignore Ruyer’s social critic and we submit here for the first time a survey of Ruyer’s ideas on human societies and their development.

Made available in DSpace on 2016-08-03T12:19:36Z (GMT). No. of bitstreams: 1 Fernando.pdf: 1586823 bytes, checksum: 854b1190b9aa017dadda58dd2df1efe9 (MD5) Previous issue date: 2014-03-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This exegetical study aims to demonstrate the social criticism of Jeremiah against King Jehoiakim, the main source of social criticism Jr 22,13-19. To this end, we leave the analysis of literary, historical and religious context of social criticism of Jeremiah, then make the exegetical analysis of the proposed text, through which we will focus, among the various content, social justice embedded in the passage. Understanding a text arises within a social environment, will highlight based on social criticism, the violent practices of King Jehoiakim in his reign against the wronged workers, the poor and needy in the society of Judah Finally, demonstrating the historical issues the prophet Jeremiah in his international experiences among the existing empires, and the oppressive system of King Jehoiakim against the disadvantaged of society Judah. / O presente estudo exegético tem por objetivo demonstrar a crítica social de Jeremias contra o rei Jeoaquim, tendo como fonte principal a crítica social de Jr 22,13-19. Para tal, partiremos da análise do contexto literário, histórico e religioso da crítica social de Jeremias, para então fazer a análise exegética do texto proposto, através da qual enfocaremos, dentre os diversos conteúdos, a justiça social inserida na perícope. Compreendendo que um texto surge dentro de um ambiente social, evidenciaremos, com base na crítica social, as práticas violentas do rei Jeoaquim em seu reinado, contra os trabalhadores injustiçados, o pobre e o necessitado na sociedade de Judá. Por fim, demonstrando as questões históricas do profeta Jeremias em sua vivencia internacional em meio aos impérios existentes, e o sistema opressor do rei Jeoaquim, contra os menos favorecidos da sociedade de Judá.

282f. / Submitted by Suelen Reis (suziy.ellen@gmail.com) on 2013-04-15T12:51:31Z No. of bitstreams: 1 Tese Soleni Fressatoseg-1.pdf: 3411680 bytes, checksum: 4ce3ab1e3ce6c82de5086cf61804c84c (MD5) / Approved for entry into archive by Maria Alice Ribeiro(malice@ufba.br) on 2013-05-02T16:09:50Z (GMT) No. of bitstreams: 1 Tese Soleni Fressatoseg-1.pdf: 3411680 bytes, checksum: 4ce3ab1e3ce6c82de5086cf61804c84c (MD5) / Made available in DSpace on 2013-05-02T16:09:50Z (GMT). No. of bitstreams: 1 Tese Soleni Fressatoseg-1.pdf: 3411680 bytes, checksum: 4ce3ab1e3ce6c82de5086cf61804c84c (MD5) Previous issue date: 2009 / O objeto da presente pesquisa é a representação das práticas culturais caipiras no cinema de Amacio Mazzaropi, sendo seus conceitos norteadores os vinculados às noções de cultura, cultura popular e cultura de massa. O corpo teórico possui como fundamento principal a obra A cultura popular na Idade Média e no Renascimento: o contexto de François Rabelais de Mikhail Bakhtin. Nela o autor explica que a cultura popular, pautada pelo cômico, utiliza-se do deboche e da sátira como uma forma de resistência aos valores e à ideologia dominante. Dos 32 filmes de Mazzaropi foram escolhidos Chico Fumaça (1958), Chofer de praça (1958), Jeca Tatu (1959) e Tristeza do Jeca (1961). Nesses filmes foi representada a realidade social dos caipiras, inclusive a relação conflitiva com os proprietários de terra e com os hábitos e costumes citadinos. A partir da análise desses filmes, podemos afirmar que a cultura popular neles representada caracteriza-se pela ambigüidade, algumas vezes subordinando-se, em outras se rebelando contra os valores dominantes e as regras instituídas. Quanto ao método, os seus filmes foram analisados à luz do período em que foram produzidos, ou seja, no contexto de hegemonia da política e ideologia desenvolvimentista, no entanto, não compactuando com suas propostas. / Salvador