Thesis--Lund. / Includes index. Bibliography: p. 150-158.

A imagem de Camilo Castelo Branco é, em geral, vinculada a romances de cariz sentimental e moralizante. Acredita-se, por vezes, que essas narrativas, supostamente ocupadas pela temática amorosa, não comportam discussões de ordem histórica, política ou filosófica. Contudo, se se observar como o romancista dialoga com as muitas teorias filosóficas e literárias formuladas no século XVIII e XIX, bem como com os eventos políticos do mesmo período, percebe-se que se trata de um escritor consciente do universo sócio-cultural do qual fazia parte. De fato, no vasto legado literário do autor de São Miguel de Ceide encontramos um retrato da sociedade oitocentista, que é analisada sobretudo no que concerne ao aspecto moral. A partir da principal instituição burguesa, a família, Camilo discorre acerca da moral, mostrando que mães, pais e filhos que segundo a ideologia dos teóricos oriundos da Revolução Francesa deveriam cumprir diferentes papéis dentro do lar, a fim de contribuir para a moralização social - aderem ou refutam os conceitos pré-estabelecidos de acordo com suas necessidades. Vê-se a mesma adaptação quando se trata dos membros da Igreja. Com efeito, os padres e freiras dos romances camilianos, normalmente, não respeitam as leis do cristianismo, nem tampouco a moral difundida pela burguesia; quando o fazem, em raras ocasiões, é somente para conseguirem benefícios individuais. Nesse sentido, Camilo Castelo Branco denuncia que, na sociedade que representa, a moral está a serviço das conveniências. / Camilo Castelo Branco\'s image is, in general, bound to sentimental and moral relating novels. It is believed, at times, that these narratives, supposedly exclusively about the love theme, do no deal with historical, political or philosophical discussions. However, if the manner that the novelist dialogues with the many philosophical and literary theories formulated in the 18th and 19th centuries is taken into consideration, as well as the political events from the same period, it is perceived that he was aware of the social and cultural environment in which he was part of. In fact, in the vast legacy of the author of Sao Miguel de Ceide we find a portrait of the 19th century society, which is analyzed especially on the moral aspect. From the main bourgeois institution, that is, the family, Camilo writes about the moral, showing that mothers, fathers and children - which according to the ideology from the French Revolution theorists everyone should perform different roles at home in order to contribute to the social moralization - are pro or con the pre-established concepts according to their needs. The same adaptation is seen when it is about the members of church. Priests and nuns from Camilo\'s novels, indeed, do not usually respect Christianity rules, not even the moral diffused by the bourgeoisie; when they do, in rare occasions, it is only in order to obtain personal benefits. This way, Camilo Castelo Branco denounces that the society that represents the moral works only for personal interests.

Orientador: Oswaldo Giacoia Junior / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-06T01:23:16Z (GMT). No. of bitstreams: 1 Bassoli_SelmaAparecida_M.pdf: 270977 bytes, checksum: 441067c587503bb1b552422662bbc150 (MD5) Previous issue date: 2005 / Resumo: Aplicamos o conceito matemático de grandeza negativa como um recurso que elucida aspectos da filosofia moral de Schopenhauer. Uma grandeza é negativa relativamente à outra, na medida em que só pode ser reunida a ela por oposição, quando uma suprime da outra o equivalente a si mesma. Utilizamos esse conceito para tratar da oposição entre as motivações, com o objetivo de evidenciar que um motivo leva à ação conforme suprime a influência, sobre o caráter, do motivo oposto. Também fizemos uso desse conceito para esclarecer a oposição entre a afirmação e a negação da vontade. Partindo da distinção entre nihil negativum e nihil privativum, adotada por Schopenhauer para tratar do nada que resulta da negação da vontade, mostramos que a vontade se nega à proporção que suprime o seu modo de afirmação anterior / Abstract: We apply the mathematic concept of negative magnitude as a resource that elucidates Schopenhauer¿s aspects of moral philosophy. A magnitude is negative related to another as long it can be joint to it in opposition, when one suppresses the equivalent of itself from the other. We use this concept to deal with the opposition between the motivations, in order to realize that a motive leads to the action as it suppresses the opposite motive influence, on the character. We made use of this concept to elucidate the opposition between the affirmation and denial of will as well. Starting from the distinction between nihil negativum and nihil privativum, adopted by Schopenhauer to deal with nil resulted from the denial of will, we demonstrate that will is denied as it suppresses its previous affirmation mode / Mestrado / Mestre em Filosofia

Orientador: Oswaldo Giacoia Junior / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-07T01:49:20Z (GMT). No. of bitstreams: 1 Machado_BrunoMartins_M.pdf: 496187 bytes, checksum: 24a66a7e82623416ae242e1a91f9a974 (MD5) Previous issue date: 2006 / Resumo: Esta dissertação trata da constituição da noção de Psicologia em Para Além de Bem e Mal. O conceito de psicologia constitui um elemento chave para compreendermos os escritos de maturidade de Nietzsche porque está diretamente associado à hipótese da vontade de poder. Defendemos que a psicologia nietzscheana se apresenta como uma crítica à concepção moderna de sujeito. No lugar da noção moderna de subjetividade o filósofo destaca a relevância das instâncias infraconscientes na determinação da dinâmica e estruturação dos corpos. Ao enfatizar esse "mundo interior" Nietzsche nos conduz a uma nova interpretação acerca da moral / Abstract: This is a dissertation on the constitution of the notion of Psychology in Beyond Good and Evil. The concept of psychology is a key element to the understanding of Nietzsche¿s mature writings for it is directly associated to the hypothesis of will to power. We reclaim that the nietzschean psychology presents itself as a critique to the modern conception of subject. Instead of the modern notion of subjectivity Nietzsche highlights the importance of infra-conscient instances in the determination of the dynamics and structures of bodies. On emphasizing this ¿inner world¿ Nietsche drives us to a new interpretation concerning morals / Mestrado / Filosofia Contemporanea / Mestre em Filosofia

Thesis (DPhil (Ancient Studies))--University of Stellenbosch, 2008. / Since time immemorial and throughout the centuries up to the present, the struggle between Good and Evil has played a cardinal role in the “cultural web” of mankind. In the various religions, this dimension of life is linked to the theological issue of human suffering and need in the light of Divine Omnipotence and Grace. Some of the earliest prophets/compilers/authors expressed their own perspectives on this ongoing conflict and burning question. This comparative research stems from a statement by the well-known Iranologist, Mary Boyce. She described the origin of the Christian faith as a new religion that developed out of Judaism, enriched by contact with the old Persian religion, Zoroastrianism. Other researchers also described various aspects of the dualism, eschatology, angelology and demonology, as well as the cosmogony and purity laws, as “obvious” similarities. However, researchers have not yet reached consensus on the possible influence exercised by Zoroastrianism on Judaism and the early Christian writings. The aim of the study is to make a contribution to the ongoing debate from another perspective. Writings from the religions are juxtaposed in full, and analysed and compared according to the war theme and components arising from the writings themselves. A holistic approach offers a more structured starting -point for further research rather to opposing aspects randomly from a large variety of texts. The holistic approach draws attention to similarities as well as differences. Keywords out of each analysis of a component have been placed in a framework to present the summarising comparison more compactly. Historical and literary contexts play an important role in a comparative study. The writings of the three religions originated in four major eras: the Bronze Age/the Sasanian Period, the Hellenistic Era and the Roman Era. The characteristic dualism of Zoroastrianism is limited to the eschatological/apocalyptic war as it is found in the Gathas of Zarathustra. References are also made to the “later” apocalyptic writing, the Bahman Yasht. The most relevant writing in the Judaism (Qumran) is the War Scroll. Richard Bauckham has described Revelations as the “Christian War Scroll”. The analysis of the various aspects shows that core principles in the religions underlie the war themes. Some of the proper names contain defining elements in the determination of dualism and monotheism. Planning and weapons are main components in the strategy of the war - the “revelation” of the modus operandi. The eschatology is caught up in the ultimate end of the war. In the final chapter, the main corresponding elements are placed on a “scale” and “weighed”. Although no further “lexical links” – the weight-bearing criteria of García Martínez – have been found in this study, the amount of corresponding aspects in merely one text per religion is significant. Differences and unique imagery/symbolism put each writing in its own time-slot and framework.

In this thesis I argue that the letter of Ephesians contains a coherent argument and that this argument is animated by the ideology of divine warfare. This ideological tool was utilized throughout the ancient world to assert and defend the cosmic supremacy of national deities, and appears throughout the Old Testament in texts that declare the exalted status of Yahweh over all other gods and over the forces of chaos that threaten creation. This ideology is applied to Ephesians with the result that what many regard as the central portion of the letter-Ephesians 2--contains a complete cycle of this mythological pattern. Here, within a context of praise and worship (1:1-19), the cosmic Lordship of Christ is asserted (1:20-23) and the triumphs of God in Christ over the powers that rule the present evil age are elaborated (2:1-22). God in Christ has triumphed over the powers that hold humanity captive to death by raising believers to life and seating them in the heavenlies with Christ. Further, Christ triumphs over the powers and their divisive effects within humanity by creating a new unified humanity that shares in the life of God in Christ by the Spirit. I then attempt to demonstrate that reading Ephesians through this lens provides satisfying solutions to a number of problems in subsequent sections of the letter. The 'autobiographical' remarks in Eph 3:2-13 are not intended as an apostolic defence, but rather are an explanation of how Paul's imprisonment, which would appear to be a devastating argument against the cosmic Lordship of Christ, actually serves to epitomize and reinforce that exalted status. I also argue that the difficult quotation of Psalm 68 in Eph 4:8 finds a satisfying solution through the application of divine warfare ideology. Finally, I argue that this reading demonstrates that the two halves of Ephesians are integrally related-that the exhortatory portion is a call to the New Humanity to engage in divine warfare against the evil powers, embodying the triumph of God in Christ in their corporate life.

Female archetypes reflect a social construction of reality, expressing expected modes of behavior, beliefs, and assumptions about women and are reinforced by repetition of common patterns and themes. Often female archetypes take on the physical characteristics of animals, commune with nature, engage in sexual promiscuity, and possess special powers to bewitch and control men into doing their bidding. Four prevalent archetypes include: the Predatory Woman, who with her bestial nature becomes the hunter of men; the Sacrificial Woman, who dutifully negates herself for the sake of men; the Bad Mother, who is cold, unnatural, and challenges men; and les enfants terrible seductive girl-women who at once tempt and torment men. This research traces the development and evolution of female archetypes and explores how images of women, nature, sexuality, and evil are structured within a cultural framework of Western tradition: myths and folktales, religious, philosophical, and scientific works, and film.

The cruelty of Military Police guards at Abu Ghraib prison contributed to American shame and questions regarding how such cruelty emerges. The accepted approach of "situational attribution theory" - based upon Zimbardo's (1973, 2007) social psychological perceptions and results of the Stanford Prison Experiment - proposed that personality or "disposition" has little role in the emergence of such cruelty. Termed "institutional cruelty," this manuscript presents the possibility that understandings and preventive measures afforded by situational attribution theory can be extended via acknowledgement of a greater role played by disposition. Psychoanalytic and object relations approaches are presented to this end. The manuscript addresses the most puzzling characteristics of institutional cruelty: 1) rapidity of onset, taking days or, at most, weeks for initial expression, 2) emergence in ordinary, normal individuals, and 3) emergence in the "mock" situation of the Stanford Prison Experiment. Criminological, organizational culture, and social psychological theories are explored for their application to institutional cruelty. / by Paul Hofacker. / Thesis (M.S.)--Florida Atlantic University, 2010. / Includes bibliography and footnotes. / Electronic reproduction. Boca Raton, Fla., 2010. Mode of access: World Wide Web.

Made available in DSpace on 2016-04-25T19:20:28Z (GMT). No. of bitstreams: 1 Celia Maki Tomimatsu.pdf: 4178101 bytes, checksum: f9ab4cd9bf8b4d0bd1d305d30fd81f8f (MD5) Previous issue date: 2013-10-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The object of this research is an investigation about the disposition of good and evil in the Hindu text Bhagavadgītā, which passage is inserted in Book VI of the Indian epic Mahābhārata. The goal is to reflect about the human condition that permeates the passage of Bhagavadgītā, about the ideas of good and evil, especially in the context of the dialogue between the main characters of this chapter: the god Kṛṣṇa and his friend Arjuna, the Pāṇḍava worrier. The hypothesis is that, in this epic, neither the dialogue nor the narrated battle, represent an external action of an individual, but, due to the concept of dharma in Hinduism, an inside; / Este trabalho tem como objeto de pesquisa a investigação sobre as disposições do bem e do mal no texto hindu Bhagavadgītā, cuja passagem está inserida no Livro VI do épico indiano Mahābhārata. O objetivo é refletir sobre a condição humana que permeia na passagem de Bhagavadgītā, principalmente no que diz respeito à ideia acerca do bem e do mal no contexto do diálogo entre os principais personagens deste capítulo: o deus Kṛṣṇa e seu amigo Arjuna, o guerreiro Pāṇḍava. A hipótese é que, neste épico, nem o diálogo nem a batalha narrada representam uma ação externa de um indivíduo, mas um discernimento interno dos valores morais segundo o conceito de dharma do Hinduísmo, tendo, portanto, as ações de Arjuna e tudo que o envolve como uma metáfora da condição humana para distinguir o bem do mal. A metodologia escolhida foi a pesquisa bibliográfica baseada em autores especializados como Sri Aurobindo (AUROBINDO, 1995), Angelika Malinar (MALINAR, 2007), Paramahansa Yogananda (KRIYANANDA, 2007), Surendranath Dasgupta (DASGUPTA, 1952), entre outros. O resultado desta dissertação procura colaborar na discussão de tópicos como traduções e valores interculturais, que de acordo com as leituras do bem e do mal do dharma Hindu, devem ser considerados fora do escopo do pensamento ocidental e de qualquer julgamento de valor

Made available in DSpace on 2016-04-25T19:20:49Z (GMT). No. of bitstreams: 1 Angela Cristina Borges Marques.pdf: 7491522 bytes, checksum: a05e43fc08bae5e6ed393001619d2ae5 (MD5) Previous issue date: 2007-12-14 / The present paper analyses the historic-anthropologic process of umbanda in the North of Minas Gerais State from the mid 1940s to present days. In this sense, it ponders on the dialectical construction of an umbandismo typical from Northern Minas Gerais, formed by the meeting of two types of umbanda in the region: the one from the Southeast and the one from the Northeast. The umbandismo resulting from the shock between the cited trends carries on its rituals and activities elements from the North of Minas Gerais, which denounce the ethos historically constructed in the region, from the cultural meeting between the people from the states of Bahia and São Paulo. We intend to present with this paper that, by following this region's populating process line, the umbanda has suffered and suffers influences, hence translating the hybridization peculiar to the sertanistas and bordering regions. The methodological procedure used in this paper was qualitative, composed by: oral sources with testimony of people who knew and introduced themselves in this religion in the decades of 40, 50 and 60, and of current priests and umbandistas by means of tape recorder and informal conversations; documental survey in public and private heritage; field observation work with the description of rituals; photographs as data source. Thus, from the data crossing obtained in the field, we have come to the following conclusions: the Umbanda Sertaneja translates in its rituals and social relations the axiological issue present in the history of the region, the tension between the good and the evil; the arrival of camdomblé in this region at a posterior time has provoked the introduction of umbandistas priests in this religion without, however, characterizing the abandonment of umbanda; in some temples, this introduction provokes the formation of a religious continuum formed by the triad umbanda, quimbanda and candomblé which signals the emergence of a new religious logic; the figure of Exu presents itself in this new logic as the main personality insofar as it establishes, in the mentioned triad, the role of axis and connection besides revealing aspects of the norte mineiro ethos / O presente trabalho analisa o processo histórico-antropológico da Umbanda na região norte do estado de Minas Gerais a partir de meados de 1940 até a atualidade. Neste sentido, tece reflexões sobre a construção dialética de um umbandismo tipicamente sertanejo formado do encontro nesta região de dois tipos de Umbanda: a do sudeste e a do nordeste. O umbandismo, resultante do choque entre as tendências citadas carrega em seus rituais e atividades, elementos sertanejos que denunciam o ethos construído historicamente na região a partir do encontro cultural entre baianos e paulistas. Pretendemos apresentar neste trabalho que ao seguir a linha do povoamento desta região, a Umbanda sofreu e sofre influências traduzindo desta forma a hibridez própria de regiões sertanistas e fronteiriças. O procedimento metodológico utilizado neste estudo foi o qualitativo, composto por: fontes orais através de depoimentos de pessoas que conheceram e se inseriram nesta religião nas décadas de 40, 50 e 60, de sacerdotes e umbandistas da atualidade com a utilização de gravador e conversas informais; levantamento documental em acervos públicos e privados; trabalho de observação de campo com a descrição de rituais e uso de fotografias. Desta forma, a partir do cruzamento dos dados obtidos no campo, chegamos às seguintes conclusões: a Umbanda Sertaneja traduz em seus rituais e relações sociais, a questão axiológica presente na história da região: a tensão entre o bem e o mal; a chegada na região do Candomblé tem provocado a inserção nesta religião de sacerdotes umbandistas, sem, contudo caracterizar o abandono da Umbanda; em alguns terreiros, a inserção provoca a formação de um continuum religioso formado pela tríade Umbanda, Quimbanda e Candomblé assinalando a emergência de uma nova lógica religiosa; a figura do Exu se apresenta nesta nova lógica como personalidade principal à medida que estabelece na tríade citada, a função de eixo e conexão além de revelar aspectos do ethos norte-mineiro