[pt] A análise da correspondência entre Hesíodo e Daniel revelou-se, surpreendentemente, profícua, especialmente no que diz respeito ao mito das cinco raças, em Os Trabalhos e os dias, do primeiro, e ao sonho da estátua compósita, no livro que leva o nome do segundo. A analogia revela que, guardadas as devidas proporções em termos de marco social, língua e cultura de uma forma geral, os pontos de contato se dão a partir das fontes comuns, repercutidas na estrutura e no gênero literário. O objetivo desta dissertação é averiguar em que medida Hesíodo teria influenciado o livro de Daniel, tendo em vista ser o poeta grego cerca de seis séculos anterior ao livro do redator judeu. Assim sendo, o trabalho começa com uma análise e tradução do mito grego, seguindo sempre as etapas do método histórico-crítico; em seguida, é feito um estudo acerca da origem e das características do gênero que os aproxima, o apocalíptico; posteriormente, a análise e tradução da perícope de Daniel para, por fim, sumariar a aproximação entre os dois, o que, de certa forma, já acontece ao longo do trabalho. / [en] The analysis of the correspondence between Hesiod and Daniel turn out to be, surprinsingly, proficient, specially with regard to the myth of ages, in the Works and days, belonging to the first, and the dream of compound statue, in the book that has the name of the second. The analogy shows that, retaining the proportions due to each one in terms of setting, language and culture on the whole, the contact points occur from the common sources, having repercutions on the framework and literary gender. The aim of this research is to verify in which measure Hesiod would have influenced the book of Daniel, having in mind that Greek poet lived at about six centuries before the Jewish editor´s book. In this way, the research begins analysing and translating the Greek myth, following always the stages of the historical-critical method. Next, is made a study about the origin and features of the apocalyptic gender that brings the two texts close to each other. Subsequently, the analysis and translation of the extract of Daniel to, finally, summarize the proximity between them, which, anyway, has already been occuring along the research.

O principal objeto desta pesquisa consiste em analisar a influência exercida pela religião no contexto da sociedade judaica do período do segundo templo (516 A.E.C. 70 E.C.), mais especificamente avaliar se o ímpeto revolucionário que promovera a primeira Grande Guerra Judaica contra o domínio romano dependia de uma forma característica de profetismo, a saber, a apocalíptica. A conexão que o apocalipticismo possuía com o ambiente do primeiro século se deveu em virtude das diversas crises sociais e políticas que impuseram um ritmo dinâmico para as estruturas nacionais, porquanto concomitante às vicissitudes que emergiam ocorria certa adequação traumática de novos elementos relativos ao fenômeno religioso, cujas formas de expressão procuravam resgatar os antigos postulados, valores e promessas da Lei de Moisés e dos profetas clássicos, tornando-os válidos para situações contemporâneas. Desse modo os cativeiros e diásporas experimentados por tantos períodos passavam a favorecer o intercâmbio ideológico que perfez as peculiaridades e aspectos formadores dos movimentos apocalípticos, o que demonstrava um nível de dependência pelo qual movimentos religiosos judaicos se espelhavam em culturas vizinhas, em um diálogo paradoxal que combinava resistência cultural e assimilação de linguagem. Os resultados fornecidos nessa dissertação permitem afirmar que a hipótese que restringe toda a responsabilidade pelas ações coletivas ao fanatismo religioso de uma alegada sociedade primitiva é comprometida em sua validade, pois tal conclusão deve ser considerada reducionista por não atentar para a complexidade que acompanhou, historicamente, todo o estabelecimento da sociedade judaica daquele período. Assim, recomenda-se que haja abordagens mais críticas e que, não obstante, se coloquem no mesmo grau de dificuldade requerido pelo objeto, a partir de uma atitude que integre os indicadores sociais com o fator religioso. Portanto, é pautado nessa perspectiva englobante que a apocalíptica judaica foi estudada neste trabalho, como fator potencialmente relevante dentro do estado de insurreição da Palestina do primeiro século. / The central object of this research consists of evaluate the influence exerted by religion in the context of Jewish society of second temple period (516 BCE 70 CE), more particularly assessing if the revolutionary impetus which promoted the first Great Jewish War against the Roman dominion depended of a characteristic prophetism, that is, the apocalyptic. The connection that apocaliptycism had with first century setting was due to the various social and political crises that imposed a dynamic ritm to national structures, inasmuch as concurrently with the changes which emerged occurred a certain traumatic adequacy of new elements related to religious phenomenon, whose forms of expression intended to rescue ancient postulates, values, and promises of Moses Law and classical prophets, making it valid for contemporary situations. Thereby, the captivities and Diasporas suffered during many periods started to favor the ideological exchange which made up the traits and aspects that composed the apocalyptic movements, what demonstrated a dependency level by which Jewish religious movements mirrored in neighboring cultures, through a paradoxal dialogue that blended cultural resistance and language assimilation. The results furnished in this dissertation allow one to state that the hypothesis which attributed to the religious fanaticism all responsibility for collective actions of a so called primitive society is impaired in its validity, for such a conclusion must be considered reductionist because it does not realize the intricacy which historically accompanied the entire establishment of Jewish society of that period. Therefore, it is suggested the adoption of more critic approaches capable to place themselves in the same difficulty level required by the object, from an attitude that integrates the social indicators with the religious factor. Thus, is based on this encompassing perspective that Jewish apocalyptic was studied in this essay, as a factor potentially relevant inside the insurrectionist state of first century Palestine.

This dissertation reveals a hitherto unrecognized thread of speculative postapocalyptic fantasies underlying nineteenth-century accounts of the American frontier. Many critics have exposed the latent imperialism behind popular myths of primeval wilderness and virgin land; bringing together fictional tales, travel writings, and scientific texts, I show that U.S. authors who enthusiastically celebrated these myths distorted rather than escaped the bounds of history. Their literature results in an uncanny historicism that unsettles narratives of material progress by conflating ancient territorial rupture with a potentially disastrous future. The Illinois prairie of the 1840s thus appeared to Margaret Fuller as a country that has been carefully cultivated by a civilized people, who had been suddenly removed from the earth, with all the works of their hands, and the land given again into nature's keeping. Fuller's notion of hidden destruction behind a vision of natural tranquility was not uncommon. Striving to reconcile their projection of an empty continent with the myriad traces of both Native Americans and prior European settlers, writers such as William Cullen Bryant, James Fenimore Cooper, Henry David Thoreau, and Jack London crafted historical narratives that imagined the swift annihilation of entire populations. For them, the blank slate of the American continent was simultaneously a ruined wasteland, and the mythical American Adam was really an American Noah - a patriarch of a new world built on the violent dissolution of the old. U.S. frontier literature between the War of 1812 and the First World War contains postapocalyptic themes like the last man on earth, the lapse into barbarism, and ruin-strewn landscapes. As a key example, I read Cooper's The Last of the Mohicans (1826) as a narrative of biological extinction that foreshadows his later national apocalyptic allegory The Crater (1847). Similarly, I contend that the industrial ruins a young Thoreau discovered in the Maine woods spurred him to imagine a suddenly depopulated Massachusetts in his journal. These postapocalyptic fantasies often attempted to deny the ongoing presence and property claims of Native Americans by relegating the original inhabitants of American soil to a separate past, yet they also suggested that the United States itself might be subject to imminent catastrophe.

O principal objeto desta pesquisa consiste em analisar a influência exercida pela religião no contexto da sociedade judaica do período do segundo templo (516 A.E.C. 70 E.C.), mais especificamente avaliar se o ímpeto revolucionário que promovera a primeira Grande Guerra Judaica contra o domínio romano dependia de uma forma característica de profetismo, a saber, a apocalíptica. A conexão que o apocalipticismo possuía com o ambiente do primeiro século se deveu em virtude das diversas crises sociais e políticas que impuseram um ritmo dinâmico para as estruturas nacionais, porquanto concomitante às vicissitudes que emergiam ocorria certa adequação traumática de novos elementos relativos ao fenômeno religioso, cujas formas de expressão procuravam resgatar os antigos postulados, valores e promessas da Lei de Moisés e dos profetas clássicos, tornando-os válidos para situações contemporâneas. Desse modo os cativeiros e diásporas experimentados por tantos períodos passavam a favorecer o intercâmbio ideológico que perfez as peculiaridades e aspectos formadores dos movimentos apocalípticos, o que demonstrava um nível de dependência pelo qual movimentos religiosos judaicos se espelhavam em culturas vizinhas, em um diálogo paradoxal que combinava resistência cultural e assimilação de linguagem. Os resultados fornecidos nessa dissertação permitem afirmar que a hipótese que restringe toda a responsabilidade pelas ações coletivas ao fanatismo religioso de uma alegada sociedade primitiva é comprometida em sua validade, pois tal conclusão deve ser considerada reducionista por não atentar para a complexidade que acompanhou, historicamente, todo o estabelecimento da sociedade judaica daquele período. Assim, recomenda-se que haja abordagens mais críticas e que, não obstante, se coloquem no mesmo grau de dificuldade requerido pelo objeto, a partir de uma atitude que integre os indicadores sociais com o fator religioso. Portanto, é pautado nessa perspectiva englobante que a apocalíptica judaica foi estudada neste trabalho, como fator potencialmente relevante dentro do estado de insurreição da Palestina do primeiro século. / The central object of this research consists of evaluate the influence exerted by religion in the context of Jewish society of second temple period (516 BCE 70 CE), more particularly assessing if the revolutionary impetus which promoted the first Great Jewish War against the Roman dominion depended of a characteristic prophetism, that is, the apocalyptic. The connection that apocaliptycism had with first century setting was due to the various social and political crises that imposed a dynamic ritm to national structures, inasmuch as concurrently with the changes which emerged occurred a certain traumatic adequacy of new elements related to religious phenomenon, whose forms of expression intended to rescue ancient postulates, values, and promises of Moses Law and classical prophets, making it valid for contemporary situations. Thereby, the captivities and Diasporas suffered during many periods started to favor the ideological exchange which made up the traits and aspects that composed the apocalyptic movements, what demonstrated a dependency level by which Jewish religious movements mirrored in neighboring cultures, through a paradoxal dialogue that blended cultural resistance and language assimilation. The results furnished in this dissertation allow one to state that the hypothesis which attributed to the religious fanaticism all responsibility for collective actions of a so called primitive society is impaired in its validity, for such a conclusion must be considered reductionist because it does not realize the intricacy which historically accompanied the entire establishment of Jewish society of that period. Therefore, it is suggested the adoption of more critic approaches capable to place themselves in the same difficulty level required by the object, from an attitude that integrates the social indicators with the religious factor. Thus, is based on this encompassing perspective that Jewish apocalyptic was studied in this essay, as a factor potentially relevant inside the insurrectionist state of first century Palestine.

Submitted by admin tede (tede@pucgoias.edu.br) on 2018-04-17T19:42:55Z No. of bitstreams: 1 HAMILTON MATHEUS DA SILVA RIBEIRO 1.pdf: 2606083 bytes, checksum: bb24163324b9b3d0dd5bf090d8a3eab7 (MD5) / Made available in DSpace on 2018-04-17T19:42:55Z (GMT). No. of bitstreams: 1 HAMILTON MATHEUS DA SILVA RIBEIRO 1.pdf: 2606083 bytes, checksum: bb24163324b9b3d0dd5bf090d8a3eab7 (MD5) Previous issue date: 2018-02-06 / This dissertation elaborates an exegesis of the pericope in Revelation 7,9-17, where the vision of the glorified ones and the dialogue with the elder man are registered, making use of the historical-critical method. The analysis also elaborates a comparison of the historical possibilities of resistance, based on an ethnographic study of the Kalungas, in Engenho II, in the municipality of Cavalcante/GO, made through the methodology developed by the Social and Cultural Antropology. For that matter, a portion of this research is bibliographic and the other one is participant observation, both in a dialogue with Religion Sciences, Historical Culture and Social Sciences, aiming to raise issues related to the apocalyptic narratives and folk wisdom. By doing so, the dissertation highlights the tonic of the ones who fight the mechanisms of domination, fear, in search of reconstructing their hope and identities through the access of mystical realities, of the imaginary and symbolic. / Esta dissertação elabora uma exegese da perícope de Apocalipse 7,9-17, que registra a visão dos glorificados e o diálogo com o ancião, fazendo-se uso do método históricocritico. A análise também elabora uma comparação das possibilidades históricas de resistência, com base em estudo etnográfico dos Kalungas, no Engenho II, no município de Cavalcante/GO, realizado através da metodologia desenvolvida pela Antropologia Social e Cultural. Para tanto, uma parte da pesquisa é bibliográfica e outra parte se dá pela observação participante, ambas em diálogo com as Ciências da Religião, a História Cultural e as Ciências Sociais, no intuito de levantar questões pertinentes às narrativas apocalípticas e à sabedoria popular. Assim, a dissertação lança luz sobre a tônica daqueles que enfrentam o medo e a insegurança, como mecanismos de dominação, na busca por reconstruir suas esperanças e identidades por meio do acesso a realidades míticas, do imaginário e da simbólica.

The book of Revelation is perhaps the least understood and most controversial text of the Christian Scriptures. Among the mainstream churches, Revelation has been put into the 'too-hard basket.' Among the more fundamentalist churches, it has been used to construct lurid timetables of the 'end-of-the-world.' The reading of Revelation through modern eyes has tended to sever the text's connections to its original first century audience. In particular, the modern understanding of heaven and earth, the modern conceptualization of time, and the modern demarcation between politics and religion produce interpretations of apocalyptic that are alien to the ideology and worldview of its original author and audience. In this thesis I interpret the book of Revelation as looking not to the end of world history, but as an unmasking of the world dominated by the Roman Empire. In other words, Revelation exposes the claims of empire as illusory, and envisions an alternative reality that claims to be revealed and authorized by God. While this understanding runs counter to the modern 'apocalyptic paradigm,' I believe it is in keeping with the 'total conception of reality' in antiquity.

This analysis of apocalyptic rhetoric brings nine generations of the written text of the Johannine Apocalypse into a contemporary (1989-1994) framework which includes phenomena such as self-determination, mutual interdependence and psychoterror. The discussion is mediated by disciplines and backgrounds of Religion and Literature. The critical method is religio-literary. Literary themes from the Johannine Apocalypse, especially themes of annihilation, torment, blessedness and rapture, structure the discussion. These themes are related to ideas of self-determination such as were proclaimed at the United Nations World Conference on Human Rights (UNWCHR), Vienna, 1993. The discussion questions the axioms of self determination, especially the matter of indivisibility which came to issue during UNWCHR, Vienna, 1993. Some policies and practices of the Australian government's human rights activities are discussed. Attention is then redirected to the Johannine Apocalypse as a polyvalent source of apocalyptic ideation and a source of social empowerment.

The tragedy and aftermath of the 9/11 terrorist attacks are reflected in American apocalyptic horror films that have been produced since 2001. Because the attacks have occurred only within the past ten years, not much research has been conducted on the effects the attacks have had on the narrative and technological aspects of apocalyptic horror. A survey of American apocalyptic horror will include a brief synopsis of the films, commentary on dominant visual allusions to the 9/11 attacks, and discussion of how the attacks have thematically influenced the genre. The resulting study shows that the terrorist attacks of September 11, 2001, have shaped American apocalyptic horror cinema as shown through imagery, characters, and thematic focus of the genre.

This thesis aims to explore how the idea of American Dream is presented in White Noise, how the Dream is represented as ¡§American magic,¡¨ and how eventually it turns into ¡§American dread,¡¨ the ultimate American nightmare. In Chapter One, I provide a brief historical survey on the concept of the American Dream, the idea that mainly shaped the American nation in history. I turn to Jim Cullen¡¦s The American Dream: A Short History of an Idea That Shaped a Nation and Andrew Delbanco¡¦s The Real American Dream: A Meditation on Hope to explore how the idea of the American Dream changes through the course of American history as well as construct a historical background of the American Dream. Chapter Two explores how the American Dream in White Noise is exposed and transformed into what DeLillo terms in the novel as the ¡§American magic¡¨ via the novel¡¦s extreme emphasis on the issue of mass media, the operation of simulated magic. First, I briefly analyze the American Dream succeeded in White Noise based on my survey of the American Dream in the previous chapter. Reading DeLillo¡¦s ¡§American magic¡¨ as the simulated dream in White Noise in light of Baudrillard¡¦s theory of simulacra and simulation, I argue that White Noise is in fact a novel based on the critique of the American Dream due to the falsehood of the protagonists¡¦ American Dream televised through media and consumer culture. In Chapter Three, by recalling the novel¡¦s emphasis on the protagonists¡¦ fear of death, I aim to examine the true reason for such fatal fear. While many may read White Noise simply as a postmodern representation of man¡¦s uncontrollable natural fear of death, I examine the connection of this major theme of fear towards death to DeLillo¡¦s American magic and point out the possibility of American magic acting both as a cause and reinforcement of this fear as well as relating it to the larger issue of DeLillo¡¦s ¡§American dread¡¨ ¡Xa portrayal of the American Dream and magic brought to its extremity and stirred towards a possible apocalyptic end.

Thesis (Ph. D.)--University of Missouri-Columbia, 2000. / Typescript. Vita. Includes bibliographical references (leaves 379-401). Also available on the Internet.