[pt] O presente trabalho tem como objetivo analisar de maneira exploratória os contornos da colegialidade para e no STF. Nesse sentido, o trabalho busca em um primeiro momento traçar as considerações normativas gerais que precedem a teoria da colegialidade tanto a partir da perspectiva institucional como um mecanismo de engenharia decisória, procurando assim investigar: o que, como e por que colegialidade? Em um segundo momento, o trabalho explora o complexo desenho institucional da Suprema Corte brasileira para compreender os diversos caminhos que levam até o colegiado, bem como os diversos colegiados dentro de um único tribunal. Por fim, o trabalho investiga os ministros integrantes do tribunal como instrumentos da colegialidade e quais os diversos sentidos que a colegialidade alcança a partir de uma investigação dos votos dos integrantes em decisões em plenário. / [en] The present work aims to analyze in an exploratory manner the contours of collegiality for and in the Federal Supreme Court. In this sense, the work seeks, at first, to outline the general normative considerations that precede the theory of collegiality both from the institutional perspective as a mechanism of decisionmaking engineering, thus seeking to investigate: what, how and why collegiality? In a second moment, the work explores the complex institutional design of the Brazilian Supreme Court to understand the different paths that lead to the collegiality, as well as the diverse collegiate bodies within a single court. Finally, the work investigates the Court members as instruments of collegiality and what are the different meanings that collegiality achieves from an investigation of the votes of members in plenary decisions.

No description available.

No description available.

[pt] É comum tratarmos grupos como agentes capazes de interagir intencionalmente com o mundo e, para identificar mentes de grupos, usamos os mesmos mecanismos de percepção de mente em outras pessoas. No caso de cortes, a expressão de seus julgamentos coletivos pode variar de acordo com o grau de liberdade que elas permitem a seus membros. Elas podem publicar uma decisão única, restringindo a publicidade do processo deliberativo (per curiam) ou, ao invés de uma opinião coletiva da corte, podem publicar o conjunto de votos individuais de seus membros (seriatim). Nesse último caso, a identificação dos posicionamentos coletivos da corte pode ser difícil. Esta tese sustenta que, por conta de suas decisões seriatim, o Supremo Tribunal Federal (STF) diminui sua entitatividade, o que torna suas razões para decidir difíceis de serem identificadas e limita sua capacidade de uniformizar a jurisprudência nacional através de seus precedentes. No primeiro capítulo, este trabalho trata das condições teóricas para a possibilidade de atitudes intencionais de grupos. Há duas possíveis maneiras de se especificar a natureza da intencionalidade de grupo: uma que se baseia na disposição dos membros do grupo de adotarem a perspectiva coletiva e outra que aponta para a capacidade dos membros de agirem racionalmente enquanto grupo. Da perspectiva de um observador, a noção de mente de grupo exige outras condições. O segundo capítulo especifica as formas como a discussão sobre intencionalidade de grupo podem ser aplicadas à prática judicial. Dependendo da forma como a corte apresenta suas decisões, pode ser que as suas razões motivadoras não sejam claramente distinguíveis das razões endossadas apenas pelos membros individualmente. No terceiro capítulo, é indicado como isso interessa a cortes como o STF, que lidam com questões politicamente controversas, mas que precisam demonstrar capacidade de agir motivadas por razões para que seus precedentes sejam respeitados. Ao optar por publicar decisões seriatim, a corte indica abertura à diversidade de opiniões, reduzindo a sua aparência de entidade coesa. Como consequência, as razões coletivamente aceitas para decidir não são claramente apresentadas. O último capítulo lida com pesquisas psicológicas recentes, que indicam que uma condição para a atribuição de intencionalidade a um grupo é que ele tenha alta entitatividade. Ações coordenadas e objetivos em comum entre os membros aumentam a entitatividade de um grupo e o torna mais propenso a ser reconhecido como um agente. / [en] It is common that we treat groups as agents capable of interacting intentionally with the world. To identify group minds, we use the same mechanisms we use in the perception of the minds of other individuals. In the case of judicial courts, the expression of their collective judgments may vary in accordance with the degree of freedom they allow their members. The courts may publish a single decision, maintaining their deliberative process secret (per curiam) or, instead of an opinion of the court, may publish the set of its members individual opinions (seriatim). In the latter case, identifying the court s collective judgment can be challenging. This dissertation argues that, due to its seriatim decisions, the Brazilian Supreme Court (STF) diminishes its entitativity, making the reasons behind its decisions harder to identify and hindering its ability to standardize national judicial decision-making through its precedents. The first chapter deals with the theoretical conditions for the possibility of group intentional states. There are two possible ways to specify the nature of this kind of intentionality: one that is based on the group members willingness to adopt the collective perspective (the collective acceptance model), and one that points to the members ability to act rationally as a group (the social choice approach). From an observer s perspective, the notion of a group mind demands other conditions. The second chapter specifies the ways in which the discussion of group intentionality could be applied to judicial practice. Depending on the ways in which the court presents its decisions, it could be that its motivating reasons are not clearly distinguishable from the reasons endorsed individually by its group members. The third chapter establishes how this is relevant for courts like the STF, which deal with politically controversial issues, but which need, also, to demonstrate the ability to act motivated by reasons for its precedents to be respected. By choosing to publish seriatim decisions, the court privileges openness to a diversity of positions over its entitativity. As a consequence, the collectively accepted reasons are not clearly stated. The last chapter deals with recent psychological research that suggest that one condition for group intentionality inference is that the group possess high entitativity. Coordinated actions and common goals among members increase the group s entitativity and make it more likely to be seen as an agent.

Submitted by Pedro Marques Neto (marquesnetop@gmail.com) on 2018-06-15T16:59:07Z No. of bitstreams: 1 Dissertação FGV - Pedro Marques Neto - Depósito Final.pdf: 903571 bytes, checksum: 72ae2bf4560cbdf52da5d6aaade0039b (MD5) / Approved for entry into archive by Katia Menezes de Souza (katia.menezes@fgv.br) on 2018-06-15T18:30:23Z (GMT) No. of bitstreams: 1 Dissertação FGV - Pedro Marques Neto - Depósito Final.pdf: 903571 bytes, checksum: 72ae2bf4560cbdf52da5d6aaade0039b (MD5) / Approved for entry into archive by Isabele Garcia (isabele.garcia@fgv.br) on 2018-06-15T21:15:20Z (GMT) No. of bitstreams: 1 Dissertação FGV - Pedro Marques Neto - Depósito Final.pdf: 903571 bytes, checksum: 72ae2bf4560cbdf52da5d6aaade0039b (MD5) / Made available in DSpace on 2018-06-15T21:15:20Z (GMT). No. of bitstreams: 1 Dissertação FGV - Pedro Marques Neto - Depósito Final.pdf: 903571 bytes, checksum: 72ae2bf4560cbdf52da5d6aaade0039b (MD5) Previous issue date: 2018-05-23 / Esta pesquisa analisa e compara os argumentos empregados pelas supremas cortes de Brasil e Estados Unidos a respeito da constitucionalidade de medidas legislativas que permitem, limitam ou vedam o financiamento privado de campanha eleitoral. A judicialização do tema coloca problemas de duas ordens: (a) determinar quais circunstâncias legitimam a intervenção das supremas cortes na organização do processo político-eleitoral; e (b) estabelecer como as supremas cortes deveriam raciocinar e como elas têm raciocinado ao supervisionarem a organização do sistema democrático. No cerne dessas questões encontram-se os contornos da relação entre jurisdição constitucional e política em termos do papel a ser desempenhado pelo Poder Judiciário no desenho institucional da democracia. Este trabalho sustenta que cortes constitucionais estão legitimadas a intervir na organização da democracia para minimizar danos democráticos causados por desenhos institucionais que promovam a dominação na esfera político-eleitoral, conforme modelo proposto por Yasmin Dawood. O argumento é de que cortes constitucionais devem raciocinar a partir de uma concepção estrutural dos direitos democráticos focada na minimização de danos democráticos, em contraposição a concepções individuais dos direitos democráticos ou concepções estruturais focadas na maximização de bens democráticos. Assim, contrasto a abordagem proposta pelo modelo antidominação com as práticas das supremas cortes de Brasil e Estados Unidos. Enquanto a Suprema Corte dos Estados Unidos raciocina na linha da abordagem proposta pelo modelo de proteção de direitos individuais, sustento que o Supremo Tribunal Federal raciocina na linha da abordagem proposta pelo modelo de maximização de bens democráticos. Argumento que, em ambos os casos, os modelos adotados produzem equívocos nas decisões das cortes sobre a constitucionalidade do financiamento privado de campanhas eleitorais, sugerindo, então, respostas alternativas com base no modelo antidominação, mais deferentes, embora não submissas, às escolhas políticas do Poder Legislativo. / This research analyses and contrasts the arguments employed by the Brazilian and American constitutional courts on the constitutionality of campaign finance regulation. The judicialization of campaign finance disputes poses two issues: (i) first, to determine under which circumstances judicial intervention on the organization of electoral politics is legitimate; (ii) second, to lay down how constitutional courts should reason when - and how they have been reasoning about - they oversee the organization of democratic politics. These issues have at their core the relationship between constitutional jurisdiction and democratic politics in terms of the role displayed by the Judiciary in the (institutional) design of democracy. This research claims that constitutional courts can legitimately intervene in the organization of democracy in order to minimize democratic harms caused by institutional designs that promote domination in the electoral sphere, in accordance with the antidomination model of judicial oversight of democracy proposed by Yasmin Dawood. My argument is that constitutional courts should develop a structural conception of democratic rights focused on the minimization of democratic harms, in contrast with individual conception of such rights or structural conceptions focused on the maximization of democratic goods. Thus, I contrast the antidomination model with the concrete experience of the Brazilian and American constitutional courts. While the Supreme Court of the United States’ approach focuses on the protection of individual rights, I claim that the Supreme Federal Court of Brazil’s approach focuses on the maximization of democratic goods. I claim that both approaches distort the judicial oversight of campaign finance regulation by the Brazilian and the American constitutional courts and so I propose alternative answers based on the antidomination model, according to which courts are more deferential, though not submissive, to the political choices of the legislative body.

The study of pneumatology is important and necessary in theology, and also in the church. What Christians have to know and understand about it must be taught clearly. The nature and work of the Spirit of God should be mastered by every believer in Jesus Christ. In this way, wrong concepts and teachings can be rejected by the Christian way of life, in the church especially in Africa. It is very noticeable that Africans, in their traditional worldview are conscious of the existence of the Supreme Being, spirits, divinities, ancestral spirits and the spiritual world with its diversity. Africans, Christians and non-Christians believe that around them there are invisible spiritual beings and because of this consciousness they are haunted by the wish to discover what is really going on in the invisible world of the spiritual realm. Most Africans consider the existence of the ancestral spirits as a very important matter and they are in daily need to consult them about every event happening among them in their traditional context. In every event they believe there is always somebody, meaning a spirit, behind what is happening. A death or an accident cannot happen without having been caused by a spirit especially an ancestral spirit. The ancestral spirits are thought to be active in the lives of their living descendants on earth. Ancestral spirits are ambivalent in their relation with the living. They can bring good things to their descendants if they are well treated. They harm and molest them when they are angered by their descendants. The fact that Africans have been confronted with the Gospel has had an impact on the lives of Africans. We have to acknowledge that many things in the conduct of African culture have changed or are going to change in the practical lives of Africans. Although the Gospel has had an impact on the people in Africa, it is unfortunately observed that some Africans do not manifest real change. Christian Africans, despite this encounter with the Christian faith, usually revert to traditional practices in case of hardships like accident, incurable diseases and barrenness, for example. The context of religious pluralism which Africans are experiencing, presents an open door to syncretism. Traditional practices are seriously against the biblical teaching and practices. Christians in the church are found (many times) to be involved in these traditional practices where they fear the attacks of their ancestral spirits or the misfortunes by other spirits. The Spirit of God is active in the world and also in Africa. Christians have to rely on God and not on their ancestral spirits for the sustenance and support in different domains of life. The solution to this on-going attitude of Africans to the spirits can only come from the Word of God. It is absolutely important to continue with the proclamation of the Gospel to Africans. This proclamation of the Word of God must be taken seriously by the church and Christians in Africa. It is only the message from the Bible that can free Africans from their belief in the ancestral spiritual world. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2015

The study of pneumatology is important and necessary in theology, and also in the church. What Christians have to know and understand about it must be taught clearly. The nature and work of the Spirit of God should be mastered by every believer in Jesus Christ. In this way, wrong concepts and teachings can be rejected by the Christian way of life, in the church especially in Africa. It is very noticeable that Africans, in their traditional worldview are conscious of the existence of the Supreme Being, spirits, divinities, ancestral spirits and the spiritual world with its diversity. Africans, Christians and non-Christians believe that around them there are invisible spiritual beings and because of this consciousness they are haunted by the wish to discover what is really going on in the invisible world of the spiritual realm. Most Africans consider the existence of the ancestral spirits as a very important matter and they are in daily need to consult them about every event happening among them in their traditional context. In every event they believe there is always somebody, meaning a spirit, behind what is happening. A death or an accident cannot happen without having been caused by a spirit especially an ancestral spirit. The ancestral spirits are thought to be active in the lives of their living descendants on earth. Ancestral spirits are ambivalent in their relation with the living. They can bring good things to their descendants if they are well treated. They harm and molest them when they are angered by their descendants. The fact that Africans have been confronted with the Gospel has had an impact on the lives of Africans. We have to acknowledge that many things in the conduct of African culture have changed or are going to change in the practical lives of Africans. Although the Gospel has had an impact on the people in Africa, it is unfortunately observed that some Africans do not manifest real change. Christian Africans, despite this encounter with the Christian faith, usually revert to traditional practices in case of hardships like accident, incurable diseases and barrenness, for example. The context of religious pluralism which Africans are experiencing, presents an open door to syncretism. Traditional practices are seriously against the biblical teaching and practices. Christians in the church are found (many times) to be involved in these traditional practices where they fear the attacks of their ancestral spirits or the misfortunes by other spirits. The Spirit of God is active in the world and also in Africa. Christians have to rely on God and not on their ancestral spirits for the sustenance and support in different domains of life. The solution to this on-going attitude of Africans to the spirits can only come from the Word of God. It is absolutely important to continue with the proclamation of the Gospel to Africans. This proclamation of the Word of God must be taken seriously by the church and Christians in Africa. It is only the message from the Bible that can free Africans from their belief in the ancestral spiritual world. / PhD (Dogmatics), North-West University, Potchefstroom Campus, 2015

No description available.

「大師與瑪格麗特」的主要構思以三十年代的莫斯科市為背景，當時在該市突然出現了一群「黑暗之神」及其黨羽。作者安排這些惡徒以擬人化形式出現，不被任何邏輯法規所規範。撒旦－沃藍德，就是所謂的「黑暗之神」，他出現在莫斯科市，企圖考驗作品中的各個角色；賜予主角大師及瑪格麗特應得的獎賞－即「相愛」及「互信」；懲罰貪污、卑鄙者及叛徒。作品中受懲罰者是以作者心目中最高真理的標準來審判而非以世俗所認定的人類法律為準。 本論文提供了創新學術視野，將布爾加科夫的「大師與瑪格麗特」做學術性深入的研究。研究的對象是在主旨及文藝思想關係極為複雜的一群角色，即所謂「惡魔的體現者」。在論文中探討這些角色的起源、作者對其之詮釋及各角色在作品中的演變轉換現象。特別專注在邪惡勢力在小說中的功能，並分析每一個惡魔角色在文中的行為舉止。另外，本論文並分析作品中所謂邪惡勢力之各個角色之結構形成和作用。 / The novelty of this paper lies in a profound, academic research on Bulgakov’s “Master and Margarita”. The research has been focused on the theme of the story and the characters with complex relations of artistic thoughts, i.e., operators of demonic deeds. This paper explores the origin and the evolution of these characters as well as the author’s interpretations of each character. Special attention is paid to an analysis of the function of the evil power and of the conducts of each demon character in the novel. The purpose of the research is to analyze the formation of each demon character and its function.

This thesis will explore how the Supreme Court of Canada understands and frames the religious ways of the Gitksan and Wet’suwet’en First Nations peoples, in the case Delgamuukw v. British Columbia (1997). The case started as a land claims case but at the Supreme Court level it became about whether Aboriginal oral knowledge could be used as historical evidence in a Canadian court of law, in particular for this dispute, as an aid for First Nations peoples to establish title to their traditional territories. The Court decided that Aboriginal oral knowledge could be used as evidence. This thesis does five things: 1. It examines some of the tools that can be used to examine and evaluate how the religious ways of Aboriginal peoples are discussed in law in Canada. Here it focuses on using a broad understanding of religion as “lived” to understand religion. It also establishes a social-scientific method of discourse analysis, drawn from a number of sources, to evaluate legal documents. 2. This thesis explores the socio-legal context in Canada in which Aboriginal peoples and their claims need to be understood. Here the presence of European and Christian views that are still present in society and social institutions in Canada and the way they affect how Aboriginal religious ways are understood is determined. The characteristics of law that make it difficult for Aboriginal claims to be understood and handled adequately in court in Canada are also investigated. 3. The third aspect that this thesis focuses on the markers of the religious ways of Aboriginal peoples in the Delgamuukw case and how are they understood in the Canadian socio-legal context. Here there is discussion of oral knowledge, land, crests, feasting and totem poles and what each might mean for the Gitksan and Wet’suwet’en peoples and how the legal system might have trouble handling them. 4. Analysis of the Delgamuukw case is the fourth part of this thesis. How the law understands and frames the religious ways of the Gitksan and Wet’suwet’en peoples in the Delgamuukw case are investigated. It is determined that the Court downplayed the religious ways of Aboriginal peoples (by “writing out”, by using vague language to refer to it or by not mentioning it at all); it did not do justice to Aboriginal beliefs by labeling oral knowledge as “sacred”; the Delgamuukw decision fell short of really treating oral knowledge as equal to other forms of historical evidence by excluding oral knowledge with religious content; legal adjudicators made pronouncements on the religious uses of land for the Gitksan and Wet’suwet’en and finally; land was quantified, regulated and title was diminished by the ability for the court to infringe on it. What these actions by the Court suggested about how it understands religion and the religious ways of Aboriginal peoples where also contemplated. It was noted that the law characterized issues and used language in particular ways to avoid discussing religion, to discount it as evidence, and used a Christian understanding of religion to comprehend Aboriginal religious ways, which did not do justice to their beliefs. 5. The last part of this thesis questions whether there other ways in which the law, and the majority of non-Aboriginal peoples in Canada, could come to better understand and handle the religious ways of Aboriginal peoples than they did in the Delgamuukw case. It determines that there are a number of indications that suggest that this is possible including, the unique historical situation of Canada, the teaching and communication skills present in many Aboriginal communities, the space opened surrounding the inclusion of oral knowledge as evidence in law, increasing dialogue with Aboriginal communities, and the current revaluation of history. Nevertheless, there is also an ambivalence on behalf of the law regarding whether or not it will go in the direction that could view Aboriginal religious ways in alternative ways which could result in a better understanding these ways on their own terms. The thesis concludes that according to analysis of the Delgamuukw case, law has difficulty understanding and handling the religious ways of Aboriginal peoples in Canada.