Orientador: Lidia Maria Rodrigo / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Educação / Made available in DSpace on 2018-08-06T17:49:42Z (GMT). No. of bitstreams: 1 Jordao_EduardoAntonio_M.pdf: 12296159 bytes, checksum: cc2b28f1c40c0e16c70107fd7eefacb3 (MD5) Previous issue date: 2006 / Mestrado / Historia, Filosofia e Educação / Mestre em Educação

Este trabalho sustenta que o teólogo cristão do início do século VI conhecido como Pseudo Dionísio Areopagita exerce profunda influência no pensamento do teólogo e filósofo medieval Tomás de Aquino (1225-1274). Essa influência se dá principalmente em dois temas fundamentais da filosofia tomasiana: negatividade e participação. Negatividade diz respeito ao caráter de mistério que envolve as essências mais íntimas dos seres desde a natureza visível e o homem até o princípio de todas as coisas, Deus e que, portanto, não são plenamente compreensíveis para o entendimento humano. Participação se refere ao fato de que, por outro lado, o mundo participa do ser de Deus e, por isso, revela traços do divino, ainda que de modo deficiente e remoto. Dada essa influência de Dionísio, Tomás de Aquino não pode ser considerado um pensador racionalista, com respostas definitivas para todos os problemas da existência, como costuma ser visto por epígonos o que constitui uma deturpação do pensamento tomasiano, marcado pela consciência da insuficiência da razão. Para Tomás, não é possível aos homens ter clareza absoluta sobre qualquer assunto, daí, por exemplo, a necessidade de eles se conduzirem segundo a clássica doutrina cristã da prudência a virtude de agir corretamente, com base no límpido conhecimento da situação presente. Tendo em vista a negatividade e a participação, para o acesso às realidades mais profundas impõe-se o uso de metáforas, alegorias e símbolos, capazes de algum modo de se aproximar do que, afinal, é incognoscível. No que se refere ao conhecimento de Deus, a via de acesso é a mística entendida como uma experiência com o Absoluto que se dá num plano além da razão, e não aquém , uma vez que todo discurso racional, afinal, fala mais do homem do que de Deus. Como conclusão, este trabalho propõe que o pensamento negativo do Pseudo Dionísio Areopagita e de Tomás de Aquino precisa ser mais conhecido também por educadores, pois ele permite uma visão diferente da realidade, uma visão menos lógico-racionalista que tantos problemas tem trazido à sociedade contemporânea e mais sensível, lúdica e profunda, portanto, mais humana. No anexo, é apresentada a tradução, direta do original grego, do livro Da teologia mística, do Pseudo Dionísio Areopagita. / This dissertation argues that the Christian theologian of the early sixth century known as Pseudo-Dionysius Areopagite exerts profound influence on the thought of medieval theologian and philosopher Thomas Aquinas (1225-1274). This influence is mainly on two major topics of Aquinas philosophy: negativity and participation. Negativity means the character of mystery that involves the most intimate essence of beings from the natural world and man to the cause of all things, God and therefore not fully comprehensible to human understanding. Participation refers to the fact that, on the other hand, the world participates in the being of God and, therefore, shows traces of the divine, even in a poor and remote way. Given the influence of Dionysius, Aquinas can not be regarded as a rationalist thinker, with definitive answers to all problems of existence, as is often seen by followers which is a perversion of Aquinass thought, marked by awareness of the insufficiency of reason. For Aquinas, it is not possible for men to have absolute clarity on any issue, then, for example, requiring them to conduct themselves according to the classical Christian doctrine of prudence the virtue of doing right, based on clear understanding of the current situation. Given the negativity and participation, accessing deeper realities requires the use of metaphors, allegories and symbols, which are able somehow to get closer to that, after all, is unknowable. With regard to knowledge of God, the way of access is the mystique understood as an experience of the Absolute that is given beyond reason, and not short , since all rational discourse, after all, speaks more about man than about God. In conclusion, this study suggests that the negative thought of Pseudo-Dionysius Areopagite and Thomas Aquinas should be more well known by educators, because it allows a different view of reality, less logical-rationalist that has brought many problems to contemporary society and more sensitive, playful and profound, therefore, more human. The annex includes a translation directly from the original Greek of The mystical theology, by Pseudo-Dionysius Areopagite.

The Christian concept of hope is often criticised for the asceticism, renouncement, and passiveness in expecting the arrival of God's kingdom in "future time". On the contrary, the eschatology of Nikolai Berdyaev in Christian philosophy speaks about the necessary transformation of the world by the human itself, determining the arrival of God's kingdom. The aim of this thesis is to analyse the concept of hope related to the world, which is currently estranged and objectified. This approach is further looked upon in the context of similarly eschatologically-orientated Ernst Bloch's Philosophy of hope, Jürgen Moltmann's Theology of hope, and Johann Baptist Metz's Political theology. The thesis aims to evaluate the extent of the transferability of Berdyaev's thinking into current debates about the Christian philosophy of hope. Keywords: Christian philosophy, Personalism, Philosophy of hope, Philosophy of history, Christian eschatology, Political theology

Made available in DSpace on 2016-03-15T19:33:55Z (GMT). No. of bitstreams: 1 Jose Mario Buck Marzagao Barbuto.pdf: 1151069 bytes, checksum: 23df3cbb98b4fff78dd901882a324a87 (MD5) Previous issue date: 2013-03-08 / The main theme of this dissertation is the concept of person in Thomas Aquinas and the possibility of rescue metaphysics as the legal basis and limit of state action. We describe the context of Christian thought of Thomas Aquinas, specifically with regard to the concept of person in theological debate. Analyze the Thomistic philosophical anthropology, in particular the question of the image of God, clarifying the reason, the foundation and extension of human dignity, in St. Thomas thought, and its consequences in his theory of law. It´s analysed also the metaphysical and ontological consequences of actions (virtuous and vicious). It also analyzes the process of critique of metaphysics as the foundation of moral order and suggests his redemption as a way of keeping the content of the principle of human dignity, compatible with the system and constitutional values. It is suggested that it was precisely this abandonment of reference to an objective external reality, as imposed limit on the right that led toward the coherent development of the theory of Enemy´s Criminal Law. / O tema principal da presente dissertação é o conceito de pessoa em Santo Tomás de Aquino e a possibilidade de se resgatar a metafísica como fundamento do ordenamento jurídico e limite da atuação do Estado. Descreve-se o contexto cristão do pensamento de Tomás de Aquino, especificamente no que se refere ao desenvolvimento do conceito de pessoa no debate teológico. Analisa-se a antropologia filosófica tomista, em especial a questão da imagem de Deus, esclarecendo-se a razão, fundamento e extensão da dignidade humana, na concepção de Santo Tomás, além dos reflexos dessa doutrina, na teoria do direito e da política de Santo Tomás e as consequências metafísicas e ontológicas das ações (virtuosas e viciosas) dos homens. Analisa também o processo de crítica da metafísica como o fundamento da ordem moral e sugere o seu resgate, como forma de manutenção do conteúdo do princípio da dignidade humana, compatível com o sistema e valores constitucionais. Sugere-se que foi justamente esse abandono da referência a uma realidade externa objetiva, como limite imposto ao direito que levou, a final, ao desenvolvimento coerente da teoria do Direito Penal do Inimigo.

My dissertation gives the first analysis of misery in the thought of Aquinas and Teresa of Ávila, providing new insight into their ideas of happiness through means of contrast. I use the terms “misery” and “happiness” in a traditional sense to indicate life lived poorly or well, respectively, and I investigate these notions in Aquinas’ and Teresa’s principal texts, especially the Summa Theologiae and The Interior Castle. Both thinkers identify misery as a privation of God: a lack of the share in God’s goodness that one ought to have. Both see the escape from misery as a process of perfecting the soul’s faculties of intellect and will to unite one to God. For Aquinas, happiness is essentially an intellectual perfection: knowledge of God. Conversely, misery is an intellectual defect: lack of the knowledge of God that one ought to have. Moreover, Aquinas so analyzes “ought” that misery is a lack of what is naturally desired. Perfect happiness comes with the full understanding of God that one can only attain in heaven, but a middle ground exists between perfect happiness and misery. Even in this life, one can attain “imperfect happiness,” and the analysis of misery helps to clarify this obscure notion. The imperfectly happy have not acquired their consummate perfection, but understand as much about God as nature presently compels them to desire to know. A right will is both necessary and sufficient for escaping misery and obtaining happiness. The will depends on the intellect in such a way that it cannot desire correctly unless the intellect understands correctly. Moreover, sin colors one’s perception of reality, so that evil desire in the will causes error and ignorance in the intellect. Thus, one escapes misery if and only if one chooses to love God as one’s ultimate end. For Teresa, happiness is the union with God through knowledge and love for which the soul was made, and misery is the lack of this union. The soul escapes misery by developing a relationship with God in contemplative prayer, and Teresa illustrates happiness and misery through the titular metaphor of The Interior Castle. Notably, happiness requires that one’s union with God become perfectly secure, and I identify an intellectualist strain in Teresa that implies that the will cannot become perfectly committed to God unless the intellect can become perfectly firm in its certainty that God is the sole good. The quest for certainty is difficult, since like Descartes who will follow her, Teresa posits the existence of a deceiving demon with considerable influence over all the soul’s powers. Against that threat, Teresa claims to find certainty through mystical experience. God is Truth, containing and grounding all other truths. In the “spiritual marriage,” the soul sees God’s Triune nature as Father, Son, and Holy Spirit, really three distinct persons yet one substance. The directness of this vision provides a certainty which no deception can overcome.

The grounds for asserting that parents of all cultures can be held responsible and accountable for the care and education of their children derive from sources such as the primordial nature of humanity, the precepts of state statutes and international protocols that refer to educational issues and the tenets of scripts that apply to adherents of a particular philosophy of life - for example the Bible as the guide for parents who subscribe to a Christian philosophy of life. The issue of parental say in formal education as provided for in current education legislation is perhaps not an entirely unique development. In this thesis the development of the concept of parental responsibilities and rights in relation to formal schooling in South Africa during the Colonial period was investigated. An attempt was made to determine what Colonial parents - who were predominantly Protestant Calvinist and who consequently subscribed to a Christian philosophy of life - did to ensure that their children's formal education met with their approval and fulfilled their expectations. A further aspect examined related to the identification of the specific issues in education that these parents believed they should be afforded the right to regulate in order to ensure that their children's formal education - as an extension to their primary education - conformed with the fundamental principles of their philosophy of life. The research affirmed the significance a philosophy of life holds for the perception of what it is that constitutes authentic education. It can consequently be concluded that parental involvement in formal schooling should not be seen as intrusion in a realm beyond the jurisdiction of the parent, but as cases of judgement, discernment and selection dictated by the parent's philosophy of life. / Educational Studies / D. Ed. (History of Education)

The grounds for asserting that parents of all cultures can be held responsible and accountable for the care and education of their children derive from sources such as the primordial nature of humanity, the precepts of state statutes and international protocols that refer to educational issues and the tenets of scripts that apply to adherents of a particular philosophy of life - for example the Bible as the guide for parents who subscribe to a Christian philosophy of life. The issue of parental say in formal education as provided for in current education legislation is perhaps not an entirely unique development. In this thesis the development of the concept of parental responsibilities and rights in relation to formal schooling in South Africa during the Colonial period was investigated. An attempt was made to determine what Colonial parents - who were predominantly Protestant Calvinist and who consequently subscribed to a Christian philosophy of life - did to ensure that their children's formal education met with their approval and fulfilled their expectations. A further aspect examined related to the identification of the specific issues in education that these parents believed they should be afforded the right to regulate in order to ensure that their children's formal education - as an extension to their primary education - conformed with the fundamental principles of their philosophy of life. The research affirmed the significance a philosophy of life holds for the perception of what it is that constitutes authentic education. It can consequently be concluded that parental involvement in formal schooling should not be seen as intrusion in a realm beyond the jurisdiction of the parent, but as cases of judgement, discernment and selection dictated by the parent's philosophy of life. / Educational Studies / D. Ed. (History of Education)

Bibliographical references at end of each chapter / Philosophy, Practical and Systematic Theology / M.A. (Philosophy)

Christian Education South Africa (CESA), formerly known as Accelerated Christian Education (South Africa) or ACE(SA), represents a significant number of evangelical Christian schools in South Africa. Most CESA schools are multiracial· and part of charismatic fellowships. The purpose of this study was to investigate CESA {its roots, philosophy of education and methodology) and to evaluate the quality of Christian education offered at CESA schools. Firstly, 'sound Christian education' was defined. Secondly, a model for assessing Christian education was developed. The SAPPAB model with its six criteria (spiritual, academic, physical, practical, administrative and balance) assess both the biblical and t educational 'soundness' of an education programme . . Information was gathered over six years by way of interviews, surveys, ethnographic and in-depth case studies. Evaluations included individual CESA schools, CESA as an organization and the ACE programme. The major finding was that individual CESA schools do contribute meaningfully to sound Christian education, but that the organization as such lost its vision and its influence. / Educational Studies / M. Ed. (History of Education)

Christian Education South Africa (CESA), formerly known as Accelerated Christian Education (South Africa) or ACE(SA), represents a significant number of evangelical Christian schools in South Africa. Most CESA schools are multiracial· and part of charismatic fellowships. The purpose of this study was to investigate CESA {its roots, philosophy of education and methodology) and to evaluate the quality of Christian education offered at CESA schools. Firstly, 'sound Christian education' was defined. Secondly, a model for assessing Christian education was developed. The SAPPAB model with its six criteria (spiritual, academic, physical, practical, administrative and balance) assess both the biblical and t educational 'soundness' of an education programme . . Information was gathered over six years by way of interviews, surveys, ethnographic and in-depth case studies. Evaluations included individual CESA schools, CESA as an organization and the ACE programme. The major finding was that individual CESA schools do contribute meaningfully to sound Christian education, but that the organization as such lost its vision and its influence. / Educational Studies / M. Ed. (History of Education)