Prof. Paul Mariani

This thesis analyzes pain with respect to Nietzsche&#039 / s Dionysus-Crucified distinction. This distinction, which Nietzsche underlies, reveals his philosophical project. The meaning of pain is at the core point of this distinction. These two deities symbolizes attitudes towards life and pain in it. Dionysus represents the affirmation of becoming and tragic wisdom / and Crucified (Christ) represents despise and escape from life or ascetic ideals. In this sense, the dissertation will first trace Nietzsche&#039 / s world view. Then the following discussions will present a detailed analysis of ascetic ideals (and their genealogical roots), and tragic wisdom from the perspective of Nietzsche for consideration.

Thesis advisor: Lisa S. Cahill / The dissertation draws upon African and Christian ethics as well as on African women's experiences of resistance to violations of their human dignity and womanhood. It takes a theological approach drawing on resources including African women’s theology, Jon Sobrino, Emmanuel Katongole, and Catholic social teaching. An important lens for diagnosing the problems faced by women in Sub-Saharan Africa is Engelbert Mveng’s concept of “anthropological poverty.” This concept refers to the multiple aspects of the loss of dignity resulting from slavery and colonialism; a basic argument of this dissertation is that anthropological poverty affects women in unique ways, that are exacerbated by religious and cultural histories of oppression of women. To address this situation, I will advocate for an interplay between the sacredness of life of every individual that is a salient principle of Christian ethics and the collective consciousness of solidarity that is distinctive of African cultures. The dissertation uses the narratives of abuse of women from the Democratic Republic of Congo that mirror those of Sub-Saharan African women more generally. It argues that these abuses impoverish women not only economically but also and especially anthropologically. While anthropological poverty is rooted in the history of slavery and colonization of African nations, it continues to be worsened by an intermingling of androcentric Christian views with the cultural patriarchal gender biases which significantly shape women's identity and women’s roles in society. Another factor that worsens women's anthropological poverty is sexual violence, especially rape used as a weapon of war. The dissertation argues that the Catholic social teaching's discourse of the preferential option for the poor overlooks the ways these factors doubly impoverish women and obstruct their political participation in society. The Church's teaching tends to focus on economic over anthropological poverty. The dissertation undertakes the task of moral imagination using narrative criticism as a method of biblical exegesis. It assesses the foundations of the political participation of women in African traditions and Scriptures, using the feminist biblical lens of Elisabeth Schüssler Fiorenza, "discipleship of equals." Through a "sophialogical" hermeneutic, the dissertation identifies the epistemology that arises from women's resistance to anthropological poverty. From the perspectives of Latin American liberation theology and a political theology of hope for Africa, it theorizes that the passion of anger offers a particular epistemology of liberation, and can become a praiseworthy and effective means of women’s social participation when it is solidaristic and resistant. The dissertation concludes by assessing the extent to which Catholic social teaching on the preferential option for the poor lacks an adequate analysis of women's specific poverty. The option for the poor needs to regard women's suffering and responses to suffering as loci theologici. This option needs to consider the "conative interruption" dimension of anger that women's narratives disclose as a sign of the times. The dissertation resolves that the Christian virtues of fortitude and prudence need to be rearticulated in the contexts of grave abuses of womanhood, connecting them to solidaristic and resistant anger through which women's sacredness of life can be significantly ennobled. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.

Made available in DSpace on 2016-04-29T14:27:26Z (GMT). No. of bitstreams: 1 Leandro Carlos Pereira.pdf: 1139055 bytes, checksum: 8dd769a18887ca4232fee5a702190823 (MD5) Previous issue date: 2015-02-10 / The Theology of the cross has always had deep existing relationship between the Latin American people with Jesus Christ who suffered and died on the cross, pointing to the elements of a liberating christology of the cross. Because the sufferings of Christ crucified today in our poor, on our workers poorly paid, in malnourished children, helpless and sexually exploited, in young people disoriented and exploited by the drug trade and excluded from the field of education, of the working and opportunities, and the elderly that are discarded by the culture of utility by identifying them with the "junk" to be discarded. Our study seeks to identify the understanding of the cross in Latin American Christology from the crucified peoples of history, because would be useless and fruitless reflection on the cross of the historical Christ, if we do not look and point out to these crucified peoples which they pursue their pursuit towards Calvary in our dear and beloved Latin America characterized by the exploitation of the richest towards the poorest. However, if the cross is a symbol that leads out of the Church and religious yearning down into the communion with the crucified of history. In the reverse direction, it is a symbol that calls the oppressed and the impious for the Church, and through it, to communion with the crucified God who made himself God with us. Make present the cross in our culture means not accommodate this society to their idols and taboos, fears and fetishes, but in the name of him which in the past was sacrificed by religion, society and state, sympathizes with the current victims of religion, society and State, making himself as Jesus crucified, brother and liberating them / A Teologia da cruz sempre teve profunda relação existente entre o povo latino americano com Jesus Cristo que sofreu e morreu na cruz, apontando os elementos de uma cristologia libertadora da cruz. Pois, os sofrimentos do Cristo crucificado hoje nos nossos pobres, nossos operários mal assalariados, nas crianças subnutridas, desamparadas e exploradas sexualmente, nos jovens desnorteados e explorados pelo tráfico de drogas e excluídos do campo da educação, do trabalho e das oportunidades, e dos idosos que são descartados pela cultura do utilitário que os identifica com sucata a ser descartada. Nosso estudo procura identificar a compreensão da cruz na cristologia latino americana a partir dos povos crucificados da história, pois inútil e infrutuosa seria a reflexão sobre a cruz do Cristo histórico, se não olhássemos e apontássemos para estes povos crucificados que prosseguem sua caminhada rumo ao calvário, em nossa querida e amada América Latina marcada pela exploração dos mais ricos em relação aos mais pobres. No entanto, se a cruz é símbolo que conduz para fora da Igreja e do anelo religioso para dentro da comunhão com os crucificados da história. Em sentido reverso, ela é símbolo que chama os oprimidos e os ímpios para a Igreja, e por meio dela, para a comunhão com o Deus crucificado que se fez o Deus conosco. Tornar a cruz presente em nossa cultura significa não se acomodar nesta sociedade aos seus ídolos e tabus, temores e fetiches, mas em nome daquele que no passado foi sacrificado pela religião, sociedade e Estado, se solidariza com as vitimas atuais da religião, sociedade e Estado, fazendo-se, tal como Jesus crucificado, irmão e libertador delas

Made available in DSpace on 2016-08-10T11:21:54Z (GMT). No. of bitstreams: 1 LINDINALVA GOMES DA SILVA.pdf: 1897422 bytes, checksum: 55d5f5fed9d782b38f934513fde7d8fd (MD5) Previous issue date: 2016-03-15 / In this dissertation, we aim at points of operation of the Missionaries of Jesus Crucified, the movements of women and feminist movements, to understand the relationships between these three groups in the 1970 and 1980, as these women are conceived as subject to demand changes social. As a starting point, we seek the experiences of these women, we enter to the assumption that the interactional practices between such groups may have strengthened their organizations, weaving its historical by their memories. For this, we use methodology as theoretical and field surveys, doing oral interviews, following the parameters of the Ethics Committee in Research (CEP). Thus, we understand the main objective points Missionaries de Jesus Crucified, of convergence, of connections and of common struggles in the way of performance of the MJC, the movements of women and feminist movements, but also realize elements that characterize possible distances between the groups. As for the specific objectives, we analyze the intersections, intersections and places boundaries between these groups in order to realize the occurrence of collaboration and nutrition among these women s organizations, as well as on the field of experience and production of knowledge as space open to interactions between groups, even if at times these exchanges to deem a controversial manner. Thus, this research is relevant for the collaboration offered to the debate on nearby and differences between the Missionaries and organizations of women s social and political nature. / Nesta dissertação, procuramos analisar pontos de atuação das Missionárias de Jesus Crucificado, dos movimentos de mulheres e dos movimentos feministas, para compreender as relações entre esses três grupos nas décadas de 1970 e 1980, visto que tais mulheres se conceberam como sujeitos a procura de mudanças sociais. Como ponto de partida, buscamos as vivências-experiências dessas mulheres, para adentrarmos na hipótese de que as práticas interacionais entre tais grupos podem ter fortalecido suas organizações, tecendo seus históricos pelas suas memórias. Para tanto, usamos como metodologia pesquisas teóricas e de campo, fazendo entrevistas orais, seguindo os parâmetros do Comitê de Ética na Pesquisa (CEP). Assim, tomamos como objetivo principal compreender pontos de convergências, de conexões e de lutas comuns na maneira da atuação das Missionarias de Jesus Crucificado (MJC), dos movimentos de mulheres e dos movimentos feministas, como também perceber elementos que caracterizam possíveis distanciamentos entre os grupos. Já para os objetivos específicos, analisamos os entrecruzamentos, as intersecções e os lugares de fronteiras entre esses grupos no intuito de perceber a ocorrência de colaboração e nutrição entre essas organizações de mulheres, como também sobre o campo das experiências e da produção do conhecimento como espaço aberto às interações entre os grupos, mesmo que em alguns momentos essas trocas se deem de maneira conflituosa. Dessa forma, esta pesquisa se faz pertinente pela colaboração oferecida ao debate sobre proximidades e distanciamentos entre as Missionárias e organizações de mulheres de cunho social e político.

The thesis deals with faith, hope and love in Vladimir Boublik's publications, as can be seen from its name. Based on analysis of publications, texts and critique future of mankind, even though Boublik has never worked up this topic. Boublik's life attitude towards Church, his longing for faultless Christianity which particularly by literature, the work tries to show findings concerning his attitude and thoughts in set area as comprehensively as possible. Cardinal virtues are included in his work as principles and signs of Church's and Christians' life, in which centre is Christ, the only virtue of love, still not obvious yet, offers the oportunity of dialoque between Church and world, is also mentioned in the thesis. Just for comparison the thesis brings view of contemporary theology through Benedikt XVI, who handle the subject of faith, hope and love in his encyclics and letters.