Syftet med den här studien är att undersöka och skapa djupare förståelse för hur begreppet grit framställs som motiv i klassisk barnlitteratur. Grit kan definieras som "the disposition to pursue long-term goals with sustained interest and effort over time" (Duckworth et al, 2014, s. 2). Analysens utgångspunkt är bland annat Angela Duckworths teorier om grit och Ethan Ris diskursanalys av grit. Undersökningen har ett litteratursociologiskt perspektiv och begagnar sig av speglingsteorin, som handlar om hur litteraturen speglar samhället. Det här är ett examensarbete som skrivs inom lärarprogrammet, därför studeras också vilken koppling grit har till studier i litteraturen. De frågor som ställs är hur grit framställs i persongestaltningen av karaktärerna, samt vilka samband som finns mellan grit, social klass och genus i texterna. De klassiska barnböcker som analyseras är Huckleberry Finns äventyr, Huset vid Plommonån, En liten prinsessa och Kulla-Gulla. Resultatet av analysen är att klassikerna har didaktisk användbarhet, både i skolans värdegrundsarbete och för att inspirera till grit. Motivet grit tycks dyka upp som mest när karaktärerna brottas med fattigdom och gestaltas ofta som ett utövande av självkontroll. Skönlitteraturen innehåller även oväntade och intressanta skildringar av strategier för grit. / The purpose of this study is to investigate and create a deeper understanding of how the concept of grit is portrayed as a motif in classical children's literature. Grit can be defined as "the disposition to pursue long-term goals with sustained interest and effort over time" (Duckworth et al, 2014, p. 2). The analysis is, among other things, based on Angela Duckworths theories on grit and Ethan Ris' analysis of the discourse of grit. The study has a perspective of literary sociology and applies the mirror theory, which describes how literature mirrors society. This is a thesis written within the teacher's education and therefore the literary connection between grit and academic studies will be investigated as well. The questions asked are how grit is portrayed in the forming of the characters, and what the connections are between grit, social class and gender in the texts. The classical children's books analyzed are the following: Huckleberry Finn, On the Banks of Plum Creek, A Little Princess and Anna All Alone. The result of the analysis is that the classics have didactic usefulness, both in the school's work with core ethical values and in order to inspire grit. The motif grit seems to appear the most when the characters struggle with poverty and is often portrayed as an exercise of self-control. The fiction also contains unexpected and interesting depictions of strategies for grit.

CoordenaÃÃo de AperfeiÃoamento de NÃvel Superior / Este trabalho visa a compreender de que forma discursos de trabalhadores de empreendimentos coletivos solidÃrios ajudam a reproduzir a ordem social caracterÃstica do Ãltimo capitalismo (a partir de 1970). Segundo a Nova Sociologia do Capitalismo, cada versÃo do modelo de produÃÃo capitalista tem sido acompanhada por uma ideologia que o justifica. Essa ideologia, denominada de âespÃrito do capitalismoâ, transforma-se ao sabor das crÃticas que lhe sÃo empreendidas. Um novo espÃrito surge, entÃo, como resultado da articulaÃÃo entre espÃrito anterior e crÃtica que Ã, atendida, apenas, parcialmente, perdendo seu poder de reivindicaÃÃo. O novo espÃrito do capitalismo surge em respostas Ãs crÃticas das dÃcadas de 1960 e fundamenta-se pelo funcionamento em redes, pela flexibilidade e pelo incentivo à autonomizaÃÃo dos sujeitos. Sob a perspectiva da AnÃlise CrÃtica do Discurso, o novo espÃrito do capitalismo trata-se de uma ordem de discurso que, ao mesmo tempo em que constrange o discurso de atores sociais, à constrangida por eles. Essa ordem de discurso, entÃo, pode ser incorporada ao discurso dos sujeitos em suas diversas funÃÃes, seja de representaÃÃo, de inter(aÃÃo) ou de identificaÃÃo e isso, à o que permite sua reproduÃÃo. A Economia SolidÃria tem sido adotada nos Ãltimos governos (2002 â 2013) como estratÃgia de resoluÃÃo da âquestÃo socialâ. Considerando a Ãntima relaÃÃo entre Estado e manutenÃÃo de ordens hegemÃnicas, percebe-se que esses incentivos do Governo Federal a empreendimentos coletivos solidÃrios tÃm-se apresentado como uma das manifestaÃÃes da incorporaÃÃo de elementos da crÃtica que favorece Ãs reestruturaÃÃes capitalistas. Nossa argumentaÃÃo reside na resposta a trÃs hipÃteses de trabalho: a primeira diz respeito à correspondÃncia entre o discurso da ES com a crÃtica ao segundo espÃrito do capitalismo, uma vez que partilham das reivindicaÃÃes desenvolvidas tanto pelos movimentos operÃrios do sÃculo XIX, como pelos movimentos sociais da dÃcada de 1960. A segunda defende a aproximaÃÃo do discurso de trabalhadores de ES Ãs ideologias que tem justificado o novo espÃrito do capitalismo e a terceira consiste no entendimento da ES como uma estratÃgia de governo das subjetividades, uma vez que engendram um sentimento de empoderamento no trabalhador solidÃrio que cessa sua motivaÃÃo para a crÃtica. Realizamos uma aproximaÃÃo etnogrÃfica a uma associaÃÃo de agricultores assentados do interior do Estado do Cearà que funciona nos moldes da Economia SolidÃria. O corpus de pesquisa foi obtido atravÃs de diÃrios de campo, construÃdos a partir de observaÃÃo participante e de entrevistas individuais, e analisado à luz da AnÃlise de Discurso CrÃtica. Concluiu-se que: o Estado se compromete ambiguamente com a superaÃÃo da pobreza e do desemprego e com formas neoliberais de gestÃo que sÃo, elas prÃprias, geradoras de desigualdade; a relaÃÃo entre o trabalhador solidÃrio e o Estado à contraditÃria, pois, ao mesmo tempo em que aquele desenvolve atividades produtivas que visam à autonomia em relaÃÃo a este, seu discurso aponta para a dependÃncia dos incentivos concedidos pelo mesmo; por fim, hà uma incoerÃncia entre a condiÃÃo precÃria do trabalhador e o seu sentimento de autonomia, de liberdade e de seguranÃa. / This work aims to understand how discourses of workers of solidarity collective enterprises help reproduce the social order characteristic of the last capitalism (since 1970). According to the New Sociology of Capitalism, each version of the model of capitalist production has been accompanied by an ideology that justifies it. This ideology, called the "spirit of capitalism", is transformed by the criticisms that it receives. A new spirit, then, arises, as a result of the relationship between the former spirit and the criticism that is only partially met, and, hence, loses its demanding power. The new spirit of capitalism arises in response to criticism from the 1960s and is based on networking, flexibility and the incentive for the empowerment of individuals. From the perspective of Critical Discourse Analysis, the new spirit of capitalism is an order of discourse that constrains the discourse of social actors whilst being constrained by it. This order of discourse can, thus, be incorporated into the discourse of the subjects in its various roles, be it of representation, of inter(action) or identification, and this is what allows its reproduction. Solidarity Economy has been adopted by the last governments (2002 - 2013) as a strategy for solving the "social issue". Considering the close link between the State and the maintenance of hegemonic orders, it is clear that these incentives from the Federal Government to solidarity collective enterprises have been presented as one of the manifestations of the incorporation of elements of criticism that benefit capitalist restructuring. Our argument lies in the response to three working hypotheses: the first concerns the correspondence between the discourse of Solidarity Economy and the criticism to the second spirit of capitalism, since they share the claims developed by both the labor movements of the nineteenth century and the social movements of the 1960s; the second advocates the closeness between the speech of solidarity economy workers and the ideologies that have justified the new spirit of capitalism; and the third consists in the understanding of Solidarity Economy as a strategy for the government of subjectivities, once it promotes the feeling of empowerment in the solidarity worker that ceases his motivation for criticism. We conducted an ethnographic approach in an association of farmers settled in the state of CearÃ, which functions along the lines of Solidarity Economy. The research corpus was obtained from field diaries, made from participant observation and interviews, and analyzed through Critical Discourse Analysis. It was concluded that the State ambiguously engages in overcoming poverty and unemployment and in neoliberal forms of management that generate inequality. The relationship between the solidarity worker and the State is contradictory because, while the first develops productive activities aimed at autonomy regarding the latter, their speech points to the dependence on the incentives granted by it. Lastly, there is inconsistency between the workersâ precarious condition and their feelings of autonomy, freedom and security.

Submitted by (edna.saturno@ufrpe.br) on 2016-07-26T14:17:38Z No. of bitstreams: 1 Jose Armando Pires Pereira.pdf: 1552648 bytes, checksum: 8d29d0e12da5e608b1f9eafb6a0bd31c (MD5) / Made available in DSpace on 2016-07-26T14:17:38Z (GMT). No. of bitstreams: 1 Jose Armando Pires Pereira.pdf: 1552648 bytes, checksum: 8d29d0e12da5e608b1f9eafb6a0bd31c (MD5) Previous issue date: 2010-02-25 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The State of Pernambuco, the second largest producer of cachaça in Brazil, has been consolidating the quality of its cachaça and pursued, with success, paths for exporting the product. However, the levels of ethyl carbamate (EC), a recognized genotoxic carcinogen, in the cachaças and sugar cane spirits produced in Pernambuco State are still unknown. A Brazilian regulation (prepared by Ministry of the Agriculture, Livestock and Provisioning – MAPA) that limits the amount of EC in cachaça or sugar cane spirit (150 μgL-1) will come into effect from 30 June 2010. Taking into consideration a possible association between the processing of cachaça, in particular the distillation step, and its EC level, the objective of this work was to investigate the EC levels of recorded (legal) cachaças and sugar cane spirits produced in the State of Pernambuco and their technological profile. Duplicate samplings of 33 brands of cachaças and sugar cane spirits from Pernambuco State were analyzed for EC (through GC-MS) and 9 cachaça producing companies were visited to obtain details on their distillation process. In addition, the samples were analyzed for the following physiochemical parameters: alcoholic degree, volatile acidity, total sugars, total dry extract, and copper. Regarding the physiochemical parameters investigated in the 33 brands, the following percentages of nonconformity with the current MAPA regulations, per parameter, were found: alcoholic degree (27%), volatile acidity (9%), total sugars (9%) and copper (9%). According to the distillation systems applied to the 33 brands, it was found that 13 (39%) were obtained by batch distillation in pot stills (pot still cachaça) and 20 (61%) by continuous distillation in columns stills (column still cachaça). The average EC concentrations varied from less than 10 μgL-1 (detection limit) up to 532.5 μgL-1. Eighteen brands (55%) contained EC levels above the MAPA regulation limit, among these brands only two came from distillation in pot stills. In comparison to columns still cachaças, lower EC levels in cachaças distilled in pot stills, particularly pot stills with the ascending and descending parts made of copper and stainless stills, respectively, were observed. In spite of the higher levels of EC in column still cachaças from Pernambuco State, they can be considered as low when compared to average levels of EC reported by other studies on column still cachaças. One of the possible reasons was the observation that producers of column still cachaça from Pernambuco State have been gradually including and excluding copper in the ascending and descending parts of their column stills, respectively. This study has confirmed that batch distillation in pot still, probably due to the removal of "heads" fraction, richer in EC precursors, combined with high reflux (ascending part) and low distillate contamination with copper (descending part), produces cachaça with very low levels of EC. / O estado de Pernambuco, segundo maior produtor de cachaça do Brasil, tem procurado consolidar a qualidade de suas cachaças e buscado, com sucesso, caminhos para exportação. Até aqui, entretanto, os níveis de carbamato de etila (CE), uma substância reconhecidamente carcinogênica, nas cachaças e aguardentes de cana pernambucanas são desconhecidos. A partir de 30 de junho de 2010 entrará em vigor a Instrução Normativa 13/2005 do Ministério da Agricultura, Pecuária e Abastecimento (MAPA) para CE, a qual estabelece uma tolerância de 150 microgramas (μg) desta substância por litro (L) de cachaça ou aguardente de cana. Tendo em vista uma possível relação entre o processo produtivo, em particular a destilação, e os níveis de CE na cachaça, a presente pesquisa teve como objetivo investigar os níveis de CE nas cachaças e aguardentes de cana produzidas legalmente no estado de Pernambuco em associação com os perfis de produção dos respectivos estabelecimentos produtores. Foram analisadas 33 marcas de cachaças e aguardentes de cana, sendo duas amostras por marca, através da técnica de cromatografia gasosa-espectrometria de massas, e visitados 9 estabelecimentos produtores para obter detalhes do processo de destilação. Complementarmente, as amostras foram analisadas quanto aos seguintes parâmetros físico-químicos: grau alcoólico real, acidez volátil, açúcares totais, extrato seco total e cobre. Do ponto de vista dos parâmetros físico-químicos investigados nas 33 marcas, foram constatados os seguintes percentuais de não atendimento a legislação vigente, por parâmetro: grau alcoólico real (27%), acidez volátil (9%), açúcares totais (9%) e cobre (9%). Relativo aos tipos de aparelho destilador utilizados para produzir as 33 marcas, constatou-se que 13 delas (39%) foram obtidas utilizando sistema de destilação descontínua em alambiques (cachaça de alambique) e 20 (61%) em sistema contínuo por meio de colunas de destilação (cachaça de coluna). As concentrações médias de CE por marca variaram desde menor que 10 μgL-1 (limite de detecção) até 532,5 μgL-1. Dezoito marcas (55 %) apresentaram níveis de CE acima do tolerado pela legislação, sendo que apenas duas delas eram provenientes de sistema de destilação em alambique. Em comparação com as cachaças de coluna, foram observados níveis de CE mais baixos para as cachaças destiladas em alambiques, especialmente os manufaturados com as partes ascendentes e descendentes de cobre e aço inoxidável, respectivamente. Apesar dos maiores níveis de CE nas cachaças pernambucanas de coluna, estes ainda podem ser considerados como baixos quando comparados aos níveis médios de CE reportados em outros estudos sobre as cachaças de coluna do Brasil. Uma das possíveis razões foi a constatação que os produtores de cachaça de coluna do estado de Pernambuco vêm gradualmente incluindo e excluindo o cobre das partes ascendentes e descendentes, respectivamente, de seus aparelhos de destilação. Este estudo confirmou que a destilação descontínua em alambique, motivada provavelmente pela remoção da fração “cabeça” do destilado, mais rica em precursores de CE, aliada com o alto refluxo (parte ascendente) e baixa contaminação do destilado por cobre (parte descendente), produz cachaças com níveis muito reduzidos de CE.

O estudo teve como objetivo geral identificar fatores determinantes para o retorno cíclico dos turistas, no período do Natal Luz , evento que se realiza anualmente em Gramado (RS). O foco foi explorar os elementos que constituem o espetáculo. Para análise da organização do evento, os procedimentos metodológicos priorizam uma seleção conteúdos teóricos que pudessem atestar motivos fatoriais de atração e de retorno dos visitantes ao evento em duas ou mais edições. A pesquisa bibliográfica, base teórica que fundamentou o trabalho, inclui conceitos sobre empreendedorismo, inovação, gestão de eventos, hospitalidade, turismo de experiência e caráter religioso de festividades turísticas. Estes temas, relacionados entre si, constituíram as categorias de análise dos fatores mencionados pelos turistas, em respostas às perguntas do questionário de pesquisa de campo. Pelo ineditismo acadêmico nos Bancos de Dissertações e Teses Capes e pelo número crescente de visitantes a cada edição do evento, justifica-se a importância deste trabalho, além de contribuir com conhecimentos para a organização e para a gestão de eventos turísticos. Por meio da revisão bibliográfica e da análise dos dados levantados pela pesquisa, foi possível comprovar, com base na visão dos turistas visitantes de Gramado/RS, no período da realização do evento Natal Luz , em 2010, que os fatores de motivação do retorno deles ao município, são ligados à vivência do espírito natalino , associados à inovação e ao empreendedorismo dos organizadores, embora outros fatores devam também ser considerados. / The study aimed to identify factors for the cyclical return of tourists during the "Natal Luz", an event held annually in Gramado (RS). The focus was to explore the elements of the show. To analyze the organization of the event, the procedures a priority selection theoretical content that could attest factorials reasons for attraction and return visitors to the event two or more editions. The literature, theoretical basis that substantiated the work, including concepts of entrepreneurship, innovation, event management, hospitality, tourism experience and religious character of tourist. These themes related to each other, were the categories of analysis of the factors mentioned by tourists, in response to questions from the questionnaire survey. For originality in academic Banks of dissertations and theses Capes and the increasing number of visitors each year´s event, justifies the importance of this work, as well as contributing knowledge to the organization and management of tourist events. Through literature review and analysis of data collected by the survey, it was evident, based on the views of tourists visitors Gramado/RS, the period of the event "Natal Luz" in 2010 that the factors of motivation return them to the municipality, are linked to the experience of the "spirit of Christmas" associated with innovation and entrepreneurship of the organizers, although other factors should also be considered.

Orientador: Águeda Bernardete Bittencourt / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-19T19:43:34Z (GMT). No. of bitstreams: 1 Canto_PaulodeTarsoLeitedo_M.pdf: 1806091 bytes, checksum: bd365b565cebaa43c2ee8fec3f7cd2bc (MD5) Previous issue date: 2011 / Resumo: Este trabalho se propõe, por meio da biografia do Padre Edward John Dougherty Junior, jesuíta radicado no Brasil desde o final da década de 1960 - um dos primeiros missionários a trazer ao Brasil a Renovação Carismática Católica -, a descrever os passos dados na criação de uma associação leiga católica (Associação do Senhor Jesus) e de um canal de TV (Centro de produção Televisiva Século XXI) para divulgação da fé. Considerando o fato de esse religioso ser o empresário responsável pela fundação e pelo desenvolvimento dessas empresas, destacar-se-ão os agentes sociais ali implicados. Dessa maneira, esta dissertação trata a história desse jesuíta - seu interesse pelo sacerdócio, sua intenção de ser empresário, de estudar Administração de Empresas e de ser atleta -, tendo como referência a concepção weberiana de vocação vista como profissão e esta, concebida como missão a ser desempenhada para a confirmação da eleição por parte de Deus, dentro do que se chama Teologia da Predestinação; toma sua análise particular sobre os dons e os carismas; e estuda o papel do padre em contraposição ao do profeta. / Abstract: This study aims, through the biography of Father Edward Dougherty John Junior, a Jesuit living in Brazil since the late 1960s - one of the first missionaries to Brazil to bring the Catholic Charismatic Renewal - to describe the steps in creating a Catholic lay association (Association of the Lord Jesus) and a TV (television production Center Century XXI) for spreading the faith. Considering the fact that religion is the entrepreneur responsible for founding and development of these companies will be highlighting the social workers there implicated. In this manner, this dissertation is the story of Jesuit - his interest in the priesthood, his intention to be an entrepreneur, to study Business Administration and be an athlete - with reference to the Weberian sense of vocation as a profession and is designed as a mission to be performed to confirm the election by God, in what is called Theology of Predestination; takes his analysis on the particular gifts and charisms, and studies the role of the priest as opposed to the prophet. / Mestrado / Educação, Conhecimento, Linguagem e Arte / Mestre em Educação

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Homo Perfidus: An Antipathology of the Coward’s Betrayal identifies and speaks to an ethical and methodological lacuna in western metaphysics with regards to betrayal. Following Levinas’ call for an ‘Ethics as first philosophy,’ my research question is: ‘How can I think of betrayal responsibly?’ I offer to approach betrayal as an accusation, one that comports an excessive hatred towards the identified ‘traitor.’ Suspending its moral vilification, I construct a broadly phenomenological method – which I call ‘antipathology’ – that proposes to take this hatred seriously; not as the sign of a lack to be filled or purloined with shame, but of a communication to respond-to. Tracking western thought’s metaphysical engagements – mainly via Kant, Hegel and Heidegger – my antipathology witnesses an exceedingly systematic muting of this hatred. Such a principled effacement of hatred’s signs is the very mechanism by which western thought “de-problematizes” betrayal, appropriating its otherness for its own metaphysical ends. To those ends, betrayal ceases to be an event and becomes its ‘prefiguration,’ a twist on an assumed temporal and causal progression. I focus here on the coward’s betrayal, broadly defined as secession from a principle – seen to give cohesion and legitimacy to a ‘Whole’ – of which this traitor was nevertheless an integral part until the event of her betrayal. Antipathology follows young Hegel’s ‘antisemitic’ association of the “Jewish spirit” with a principle of alienation and secession, a vain and hateful self-assertion that only “Christian spirit” can successfully negate, turning this drive for hateful dissociation to one of loving association (with progressively diminishing “remainders”). Reading modern philosophy’s treatment of the skeptic I show how her doubt can be appropriated and turned to ‘Truth’ in the same way that the Jews’ hateful and cowardly betrayal can be turned to absolute faith/love; what Hegel calls “negating the negation.” Both ‘Jew’ and ‘Skeptic’ here become antibodies in a process through which a ‘Whole’ slowly becomes immune, or insensitive to, the threat of future interruptions: outside of this process – offering no ‘Whole’ of their own – their respective interruptions are seen as expressions of vanity, of a ‘self’ that breaks-away from the bonds of belonging and love in a fit of gratuitous hatred and doubt; all in the name of a “who knows what” that for Hegel, as well as for Kant and Heidegger, amounts to precisely ‘Nothing.’ I conclude by a performative ‘antipathological’ reading of Dante’s Inferno alongside Kafka’s In the Penal Colony: while Dante, as a faithful ‘Christian’ witness to Divine Justice (Hell), desires to internalize the Truth of God, progressively renouncing the vain resistances of a ‘self’ not yet fully reconciled to God’s Being (the theological ‘Pleroma’ of the ‘Whole’), Kafka’s nameless traveler, as a skeptical ‘coward-witness,’ not only remains “unconverted” but also causes the violence that is implicit in the Dante-esque ‘progression’ to show itself. ‘Faith’ is here shown as progression from one betrayal-event to another, all of which require the believer to sacrifice another part of their resistance to the demands of the ‘Whole’ until no such resistance remains (or, at least, felt/expressed). Similarly, the Dante that begins his journey weeping for the suffering of Hell’s sinners, ends up kicking one of them in the face; deliberately, yet without hatred, as if it were a mere rock on the road. The coward’s betrayal consists in her ‘vain witness’ to time as rupture, as event, as the opening that puts her previous beliefs and attachments in radical question. The hatred towards the coward and the accusation of ‘traitor’ mark this question as a threat to the ‘Whole;’ a mark that, approached antipathologically, can open a discourse concerning the violence (and self-violence) that was and is necessary to keep the ‘Whole,’ through a narrated causal-historical time, from breaking apart. Painful and dangerous, this approach is, nonetheless, the only way to keep a system that abolished all ‘positions to complain’ from being equated with a ‘wholly just’ system; or to keep a knowledge-machine that successfully tames all doubts from being absolved.

Les réalités dites charismatiques ont existé dès la Pentecôte et les premiers temps du christianisme. Dès les débuts, elles ont suscité enthousiasme, mépris ou rejet. En effet, elles manifestent des dons spirituels parfois extraordinaires dont l’authenticité reste à discerner. Sont-ils d’origine divine ou viennent-ils de charlatans et leaders séducteurs de foules ? Pour les étudier, il a paru essentiel de les inscrire dans l’histoire : d’une part celle de leur réception par les courants majoritaires de l’Eglise, celle de leur évolution propre (un courant naît et évolue sur plusieurs générations), celle de leurs filiations, en particulier entre les trois vagues charismatiques du XXème siècle. Le cœur de notre travail est de croiser ces réalités charismatiques avec le mouvement œcuménique, né en ce même XXème siècle. Contribuent-elles à un rapprochement inter ecclésial ou au contraire édifient-elles de nouveaux murs de séparation, entre ou à l’intérieur même de chaque Eglise dénominationnelle ou non ? Notre travail s’inscrit en théologie pratique : il part d’observations de terrains, récits, témoignages, entretiens, analysés, confrontés pour en dégager convergences et divergences, à interpréter dans une démarche pluridisciplinaire. Nos conclusions s’orientent vers des déplacements nouveaux, concrets, vécus et transdénominationnels plus qu’institutionnels. Ils conduisent à des redéfinitions de l’Eglise et de son unité. / The so called charismatic movements have existed since the day of Pentecost, and the beginning of Christianity. Since the very start, they gave rise to enthousiasm, contempt or rejection. It is true that they manifest spiritual gifts, which are sometimes very strange. The authenticity of which has to be confirmed. Do they come from God or from charlatan and crowd seducers? To study them, we thought il was essential to place them in their historical context: history of their reception by the main streams of the Church, history of their evolution through two or three generations, and history of their filiations, especially between the three pentecostal waves of the XXth century. The heart of our work is to cross those charismatic realities with the ecumenical movement, also born in the XXth century. Do they contribute to bringing Churches closer? Or, on the contrary, do they build new walls within Churches or between them? Our analysis looks at the question from the point of vue of practical theology: we first collected facts, testimonies and interviews. We studied them, looking for both converging and diverging results. We interpreted them through multi-disciplinary reasoning. Our conclusions move more in the direction of new displacements, which are concrete, real, and transdenominationnel rather than institutional. They result in the nead to redefine the Church and its unity.

La forme suit l’esprit. Tout projet d’architecture doit se doter d’esprit. Cela fait sens, de faire démarrer le projet par ce souffle conceptuel, cet esprit qui va créer la forme. Une architectonique instaurée par le spirituel et en lien avec l’habiter, pour en faire une architecture qui a une âme, animée par une pensée ! Ceci permet de fonder une méthode à l’établissement du projet architectural. Des projets conçus à partir d’une pensée singulière forte sont étudiés afin de dégager l’essence et le sens du spirituel en architecture. Quatre types d’apports théoriques sont observés : le premier sert à l’histoire et à la théorie de l’architecture. Le deuxième sert le projet d’architecture en relatant les démarches spirituelles de six architectes modernes et contemporains. Le troisième prouve l’immuabilité des démarches spirituelles. Le quatrième dégage le facteur spirituel, commun à toutes les démarches, servant à engendrer l’œuvre architecturale singulière. / Form follows spirit. Every architecture project should get hold of a spirit. It is meaningful hence to start the project with a conceptual inspiration, the spirit who will create the form. Architectonic is derived from the spiritual and related to the dwelling to attain a soulful architecture yet moved by one though.This enables the elaboration of a methodology for the architectural project.Projects that were conceived out of one and only powerful though are surveyed so as to reveal the essence and meaning of the spiritual in architecture. Four types of theoretical approaches are observed. The first caters for the history & theory of architecture. The second attends to the architectural project by narrating the respective spiritual processes of six contemporary and modernist architects. The third asserts the immutability of the spiritual processes. The fourth reveals the spiritual dimension that is common to all processes and that helps in begetting the unique architectural opus.

This diploma thesis observes the topic of life in early Bergson. It is divided into three parts. The first chapter is concentrated on Essay on the Immediate Data of Consciousness. In this chapter we can become acquainted with the distinction between duration and space. This distinction is the basic of Bergson philosophy. We can also see the distinction between the deeper self and the surface self, which is based on the first distinction. The second chapter Matter and Memory shows how the foregoing distinctions are connected through the Bergson's theory of memory. In the last charter, named Creative Evolution, we deal with the metaphysic concept of life by Bergson, which has always been connected with duration and freedom