O Brasil produz atualmente cerca de 1,5 bilhão de litros de aguardente e cachaça por ano. O aumento do consumo dessa bebida e a possibilidade de exportação exigem que seu processo de fabricação seja baseado em práticas corretas visando à obtenção de um produto padronizado e com boa qualidade físico-química e sensorial. O objetivo deste trabalho foi a produção de aguardentes por dupla destilação em alambique retificador, por métodos utilizados na produção de cognac e scotch malt whisky. Foi possível estudar como essas técnicas de destilação interferem no perfil dos componentes secundários da bebida e, consequentemente, em sua qualidade, uma vez que contribuem para seu aroma e sabor, sendo indicadores de qualidade e aceitação pelos consumidores. As aguardentes foram maturadas em tonéis de carvalho e submetidas às análises físico-químicas estabelecidas pela legislação vigente no Brasil, e à análise sensorial. Os resultados obtidos revelaram que as técnicas de dupla destilação empregadas proporcionaram melhora na qualidade química e sensorial das aguardentes, podendo representar uma opção válida para um melhor controle da produção e da padronização da aguardente de cana. A melhora da qualidade da aguardente poderá incrementar a aceitação pelos consumidores habituais, ganhar novos consumidores e contribuir para a expansão das exportações. A dupla destilação, como preconizada por este trabalho é uma alternativa para a melhoria da qualidade das aguardentes. / Nowadays the production of sugar cane spirits reaches around 1.5 billion liters per year. The increase of its consumption and the possibility of exportation require a production process based on accurate management practices in order to obtain a standardized product with good physicochemical and sensory qualities. The objective of this work was to produce sugar cane spirits by double distillation in rectifying still, based on the methods for the production of cognac and scotch malt whisky. It was possible to study how the distillation techniques affected the profiles of secondary components of the distillates, and consequently spirits quality, once these components contribute for aroma and flavor, being indicators of quality and consumers acceptance. The sugar cane spirit were aged in oak casks and submitted to physicochemical and sensorial analyses established for the current law in Brazil. The results showed that the techniques of double distillation improved the chemical and sensorial quality of the spirits. The improvement of sugar cane spirits quality would lead to a better acceptance by usual consumers, would acquire new ones and would contribute for export expansion. The double distillation represents an interesting option for the quality improvement and the standardization of sugar cane spirit.

This thesis examines the relationship between the Holy Spirit and the Word of God and attempts to describe the precise nature of this relationship. Thus, after the introduction, a survey of research and a methodological introduction, the study illuminates the background of the Pauline understanding of the relationship between word and Spirit by examining the same relationship in the Old Testament, in Early Judaism, in the Jesus tradition and in the wider Graeco-Roman world. It emerges that Paul - in analogy to the Old Testament, Early Judaism and the theology of Jesus - saw a close relationship between the Holy Spirit and God's word. Obviously for Paul the Holy Spirit as a divine person of the trinity is more than the word but in his - mainly soteriological - work the Spirit has bound himself to God's word. Paul makes it clear that the Spirit works with the word everything for the spiritual life. Zusammenfassung In vorliegender Arbeit wird die Frage nach dem Zusammenhang von Gottes Geist und dem Wort Gottes bei Paulus aufgegriffen und der Versuch unternommen, eine Antwort zu geben. Dabei wird - nach der Einleitung, dem Forschungsüberblick und einer methodischen Einführung -, als Hintergrund des paulinischen Verständnisses von Wort und Geist, das Alte Testament, Frühjudentum, die Jesusüberlieferung und der Hellenismus auf diesen Zusammenhang hin befragt. Dabei zeigt sich, dass der Apostel Paulus in Analogie zum Alten Testament, Frühjudentum und der Theologie Jesu, einen engen Zusammenhang zwischen Heiligem Geist und Gottes Wort lehrt (,,Wort-Theologie"). Der Geist Gottes ist für Paulus als göttliche Person der Trinität natürlich mehr als das Wort, doch in seinem - vor allem soteriologischen - Wirken, hat er sich an das Wort Gottes gebunden. Paulus macht deutlich, dass der Geist mit dem Wort alles zum geistlichen Leben wirkt: Glaube (Wiedergeburt), Innewohnung des Geistes, ewiges Leben, Führung, Erkenntnis, Kraft, Gaben u.v.a. / New Testament / (M.Th.(New Testament))

Die Arbeit fragt zunächst nach der Existenz von Wissenschaftsphilosophie in Hegels System, da sie traditionellerweise von denjenigen geleugnet wird, die fest an den naturalistischen Wissenschaftsbegriff glauben. Es wird zwischen zwei Konzeptionen von epistemologischen Untersuchungen unterschieden, nämlich einer positivistischen-objektorientierten und einer selbstreflexiven. Hegels Wissenschaftslehre entspricht der letzteren, d.h. einer Art noesis noeseos, denn Wissenschaft ist für ihn das Selbstwissen des kollektiv verstandenen Geistes. In diesem Sinne kann Hegel als Mitbegründer der modernen Wissenschaftsphilosophie avant la lettre angesehen werden. Die Kernbestimmung von Hegels Metawissenschaft wird dann im Lichte der vor kurzem entfachten Debatte um seinen angeblichen Naturalismus des Geistes untersucht, weil auch diejenigen neueren angelsächsischen Hegelinterpretatoren, die einen epistemologischen Diskurs in Hegels System durchaus anerkennen, irreführend behaupten, dass Hegel die Geistaktivitäten und Geistentäußerungen naturalistisch auffasst. Es folgt die kritische Analyse von vier exemplarischen naturalistischen Hegellektüren und die Rekonstruktion von Hegels Argumentation für einen nichtnaturalistischen Geistbegriff sowie Naturbegriff. Im Gegensatz zu diesen Auslegungen, welche vom Menschen als bloßem Bedürfniswesen ausgehen, macht die Analyse der Hegelschen Texte deutlich, dass für Hegel der Geist nicht durch irgendein biologisches Interesse oder Organ allein bedingt ist, sondern vielmehr durch eine sozialkulturelle Seinsweise und dabei besonders durch sprachlich vermittelte generische Formen eines Wir-Subjekts. Hegel nimmt die Aufgabe auf sich, der Philosophie zu einer selbstbewussten Wissenschaft zu verhelfen, da er die gravierenden Probleme von rein empirischen, rein rationalistischen sowie romantischen „unmittelbaren“ Wissenskonzepten identifiziert und beheben will. Es wird gezeigt, dass trotz massiver Kritik der posthegelianischen Philosophie, sowohl der analytischen als auch der kontinentalen, Hegels Idee von Philosophie als Wissen des Wissens keinesfalls blinde Orientierung an der Methodologie gegebener Sach-Wissenschaften bedeutet. Vielmehr entwickelt Hegel eine allgemeine, begriffsorientierte und nichtformalistische Logik, die als innovative Theorie der Geisteswissenschaften verstanden werden soll.

The diploma work "Some aspects of psychologic and spirit evolution" tries to track psychological and spiritual development, especially development of a child. The work deals with consequences of a wrong religions formation and outline basic principles of a healthy religions upbringing and teaching.

Given the breadth of the concept of new capitalism and possible topics that present themselves here, the main objective of this work is especially presentation of new capitalism as reflected in sociological literature and reference to its highly efficient nature. The work is also a reflection on key topics opened by leading theoreticians of contemporary capitalism. Using Weberian sociology, the work seeks to capture the development of capitalism and to grasp new contemporary capitalism. The development of capitalism is described by the development of three important aspects that appear early in modern capitalism which are important during its whole history up to the present. It is the development of the phenomenon of work, consumption and time. For these three phenomena, the presented work deals in particular with their tendency to become increasingly more efficient. Efficiency is part of the rationalization process; the work uses a more suitable term for contemporary Euro-American society - effectivization (efficiency boost of society), due to its ubiquity and topicality, and also due to the fact that current changes are being legitimized under the designation of efficiency. Where the logic of money takes control (at the market), thinking is being rationalized and resources are being used more...

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[pt] Pentecostalismo e Mística Cristã reflete sobre o fato de o pentecostalismo ser uma manifestação contemporânea da tradição mística cristã. Com o presente trabalho, pretende-se responder qual seria a verdadeira identidade pentecostal após mais de cem anos decorridos desde o surgimento do pentecostalismo. Diante da expansão global do movimento pentecostal, e em face de diversos tipos de pentecostalismos que se manifestam atualmente, o trabalho propõe um retorno às raízes pentecostais do início do século XX para capturar o seu ethos originário. No centro da espiritualidade pentecostal sempre esteve o Batismo no Espírito Santo. Tal batismo remete a um tipo de experiência que, de acordo com as tradições históricas que influenciaram a formação do pentecostalismo, pode ser chamada de uma experiência mística cristã. A consolidação de uma identidade pentecostal fundamentada nos seus antecedentes históricos e na sua teologia contribuem para uma pastoral pentecostal e para o diálogo ecumênico. / [en] Pentecostalism and Christian Mysticism reflects on the fact that Pentecostalism is a contemporary manifestation of the Christian mystical tradition. With the present work, it is intended to answer what would be the true Pentecostal identity after more than one hundred years elapsed since the emergence of Pentecostalism. Faced with the global expansion of the Pentecostal movement, and in the face of different types of Pentecostalisms that are manifested today, the work proposes a return to the Pentecostal roots of the early 20th century to capture its original ethos. At the center of Pentecostal spirituality has always been the Baptism in the Holy Spirit. Such baptism refers to a type of experience that, according to the historical traditions that influenced the formation of Pentecostalism, can be called a Christian mystical experience. The consolidation of a Pentecostal identity based on its historical background and theology contribute to a Pentecostal pastoral and ecumenical dialogue.

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