Made available in DSpace on 2015-04-16T15:23:30Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 9178443 bytes, checksum: b242dea44588f549dfdc6024edc7d2df (MD5) Previous issue date: 2014-02-28 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / With the general objective to analyze the handwritten epistles of theSanta Claus Program of the Correios, 2009 version, as information artifact by electing the aspects of the individual and collective memory of the writers, from Paraíba, the study analyzed 243 handwritten letters that were discarded at the end of the campaign. The research adopted as theoretical perspective the studies of authors like: Deleuze and Guatari (1992) for the epistle information concept; Foucault (1992) and Gomes (2004) in the self-writing, in addition to Halbwachs (2006) for selecting the memory aspects. In relation to the methodological viewpoint, we adopted a quanti-qualitative approach in the documental research and to aid the analysis we used the theoretical assumptions of Bardin´s content analysis (1977). Firstly, we mentioned the aspects related to the construction of the epistle information concept regarding Information Science by including the epistles, in the area, as artifact of information and memory, once these are full of information that is able to reveal aspects of thought as well as representations of the society. As a result, it was verified that the information enunciations versus articulated epistles constitute a possible concept of Epistle Information. The analysis revealed the writers´ personal aspects by unveiling the individual memory of each participant and when expressed, from a general, social and collective outlook, it was possible to (re)construct the writers´ collective memory and perceive the Santa Claus Campaign of the Correios, in 2009, and its product as a construct of the social reality. Therefore, the epistles constitute meaningful information sources able to alter the knowledge on the individuals´ socioeconomic structures that compose the sample of this study. / Com o objetivo geral de analisar as epístolas manuscritas do Programa Papai Noel dos Correios, versão 2009, como artefato de informação, elegendo os aspectos da memória individual e coletivados missivistas paraibanos, o estudo analisou 243 epístolas manuscritas, que foram descartadas no término da referida campanha. O estudo adotou como perspectiva teórica os estudos de autores; Deleuze e Guatari (1992) para o conceito de informação epistolar; Foucault (1992) e Gomes (2004) na teoria da escrita de si, além de Halbwachs (2006) para selecionar os aspectos da memória. Do ponto de vista metodológico adotamos a abordagem quanti-qualitativa na perspectiva da pesquisa documental e para auxiliar a análise, utilizamos os pressupostos teóricos da análise de conteúdo bardaniana (1977). De início, abordamos os aspectos relativos à construção do conceito de informação epistolar no âmbito da Ciência da Informação, inserindo as epístolas na área como artefato de informação e memória, tendo em vista, que estas, estão carregadas de informações capazes de revelar aspectos do pensamento e das representações da sociedade. E como resultado, verificou-se que os enunciados de informação x epístolas articulados constituem um conceito possível de Informação Epistolar. A análise revelou aspectos pessoais dos missivistas desvendando a memória individual de cada um e quando articuladas, a partir de uma visão geral, social e coletiva, foi possível (re)construir a memória coletiva dos missivistas e percebendo a Campanha Papai Noel dos Correios do ano de 2009 e seu produto, como um construto da realidade social. Portanto, as epístolas se constituem fontes de informação fortes capazes de alterar o conhecimento sobre as estruturas socioeconômicas dos sujeitos que compõem a amostra deste estudo.

The Swiss theologian Karl Barth’s (1886-1968) relation to the Danish thinker Søren Kierkegaard (1813-1855) is one which has been touched upon repeatedly with regard to influence and parallels. It is an issue that has produced diverse conclusions ranging from that of T. F. Torrance, who believed Barth to have been influenced by Kierkegaard to an extent even unknown to himself, to the likes of Bruce McCormack who views the affinity as exaggerated. However, this intriguing relationship refuses a conclusive position regarding the extent to which Barth had been influenced by Kierkegaard; any attempt that seeks to resolve this question disregards both the complexity of Barth’s thought and the sheer range of thinkers who had contributed to his theological development. Moreover, Barth’s own comments on the influence of Kierkegaard on his development complicate the investigation into the relationship between the two. Whereas in 1922 Barth admits a dependence on Kierkegaard in the second edition of The Epistle to the Romans, by 1963 he has assumed a more cautious relation to Kierkegaard.

Made available in DSpace on 2016-07-27T13:46:23Z (GMT). No. of bitstreams: 1 DARLYSON MOYSES ALVES FEITOSA.pdf: 1428336 bytes, checksum: 9fdf0ad0ea1cbabd7d865e5706bb7729 (MD5) Previous issue date: 2012-08-24 / The present research examines the various statements about the figure originally introduced as the 'Son' in the book of the Bible known as the Epistle to the Hebrews. The Son is identified as being Jesus Christ, described by the author of the epistle with attributes previously designated only to God, the Father, in a concomitant non-parallel perspective. The qualifications of the Son are in the intersection with the Father's attributes, and constitute the basis for the divine conception of the Son. Given the socio-religious implications, this process of deification is best unders - tood in the Jewish period of national crisis that follows the events of 70 AC, where intra-Jewish conflicts arose. And compared to the monotheistic concept according to Old Testament tradition, the deification of Jesus based on the Epistle to the Hebrews presents theological elements that suggest new monotheistic concepts, referred to in the research as neomonotheism. / A presente pesquisa analisa as diversas declarações sobre o personagem inicialmente apresentado como o 'Filho' no livro da Bíblia hoje conhecido como Epístola aos Hebreus. O Filho é identificado como sendo Jesus Cristo, qualificado pelo autor da epístola com atributos antes designados somente para Deus, o Pai, numa perspectiva concomitante e não paralela. As qualificações do Filho estão em interseção com atributos do Pai, e se constituem a base para a concepção divina do Filho. Em virtude das implicações sociorreligiosas, esse processo de divinização é melhor compreendido no período de crise nacional judaica que se sucede aos eventos de 70 d.C., onde os conflitos intrajudaicos afloraram. E, comparativamente à concepção monoteísta segundo a tradição veterotestamentária, a divinização de Jesus com base na Epístola aos Hebreus apresenta elementos teológicos que sugerem novos conceitos monoteístas, denominados na pesquisa como neomonoteísmo.

Made available in DSpace on 2016-07-27T13:46:23Z (GMT). No. of bitstreams: 1 DARLYSON MOYSES ALVES FEITOSA.pdf: 1428336 bytes, checksum: 9fdf0ad0ea1cbabd7d865e5706bb7729 (MD5) Previous issue date: 2012-08-24 / The present research examines the various statements about the figure originally introduced as the 'Son' in the book of the Bible known as the Epistle to the Hebrews. The Son is identified as being Jesus Christ, described by the author of the epistle with attributes previously designated only to God, the Father, in a concomitant non-parallel perspective. The qualifications of the Son are in the intersection with the Father's attributes, and constitute the basis for the divine conception of the Son. Given the socio-religious implications, this process of deification is best unders - tood in the Jewish period of national crisis that follows the events of 70 AC, where intra-Jewish conflicts arose. And compared to the monotheistic concept according to Old Testament tradition, the deification of Jesus based on the Epistle to the Hebrews presents theological elements that suggest new monotheistic concepts, referred to in the research as neomonotheism. / A presente pesquisa analisa as diversas declarações sobre o personagem inicialmente apresentado como o 'Filho' no livro da Bíblia hoje conhecido como Epístola aos Hebreus. O Filho é identificado como sendo Jesus Cristo, qualificado pelo autor da epístola com atributos antes designados somente para Deus, o Pai, numa perspectiva concomitante e não paralela. As qualificações do Filho estão em interseção com atributos do Pai, e se constituem a base para a concepção divina do Filho. Em virtude das implicações sociorreligiosas, esse processo de divinização é melhor compreendido no período de crise nacional judaica que se sucede aos eventos de 70 d.C., onde os conflitos intrajudaicos afloraram. E, comparativamente à concepção monoteísta segundo a tradição veterotestamentária, a divinização de Jesus com base na Epístola aos Hebreus apresenta elementos teológicos que sugerem novos conceitos monoteístas, denominados na pesquisa como neomonoteísmo.

Esta dissertação é composta de duas partes: a primeira delas traz um breve estudo introdutório onde se analisam os dois últimos capítulos do manual retórico de Caio Júlio Vítor (séc. IV d.C.). A seleção de apenas dois capítulos de obra tão vasta deveu-se ao fato de que os temas ali tratados (conversação e epístola) até então, sempre apartados do sistema retórico são introduzidos num manual de retórica. A segunda parte desta dissertação, que se constitui primeira em importância, apresenta uma tradução integral e inédita da obra. / This dissertation is divided into two parts. The first consists of an introductory study on part of the Rhetoric Manual by Gaius Julius Victor (4th century). More specifically, we focus on the chapters devoted to conversation and epistle, two themes never before encompassed in a rhetoric manual. The second part, which is first in importance, is a novel and full translation of Gaius rhetoric manual into Portuguese.

O trabalho analisa as possíveis relações intratextuais entre as primeiras quatorze epístolas que formam o corpus das Heroides de Ovídio. Estas relações permitem ao leitor entendêlas não apenas como um mero conjunto de monólogos travestidos em um formato epistolar (Auhagen, 1999, p. 90), mas como peças que ganham significado à luz de outras. As relações surgem em função do caráter exemplar das heroínas, paradigmático de um determinado tipo de comportamento. No diálogo intratextual, a exemplaridade permite a configuração mútua destas mulheres e suas epístolas. Considerando que o próprio Ovídio, no livro 3 da Ars amatoria, recomenda a suas discípulas ler sua coleção de epístolas e que ele se refere a essas mulheres em diferentes ocasiões como exempla do fracasso na ars amandi, o corpus pode ser entendido como uma série de exempla para o leitor, complementares ao propósito didático da Ars amatoria. Em razão da falta de uma ars amandi, a maioria das heroínas fracassam ao tentar convencer seus amantes a voltar. Portanto, o leitor recebe as epístolas como um grande exemplum daquilo que não deve ser feito e como justificativa da necessidade de um praeceptor. A confluência dos gêneros elegíaco e epistolar possibilita que as epístolas sejam um meio apropriado para transmitir um exemplum, por causa do caráter didático de ambos os gêneros. / This research analyses the possible intratextual relation between the first fourteen epistles of Ovids Heroides. These relations allow the reader to understand them not only as unconnected monologues brought together under the form of epistles (Auhagen, 1999, p. 90), but also as collection of poems that have meaning when read in the light of the others. The relations emerge because of the heroines exemplary character, paradigmatic of a certain behavior. In the intratextual dialogue, the exemplarity enables the mutual configuration of the women and their epistles. Considering that Ovid himself, in the third book of his Ars, recommends to read his collection of epistles and that he also refers to these women as exempla of failure in the art of love, the whole collection can be understood as a series of exempla that complement the didactic purpose of the Ars amatoria. Because of their lack of ars amandi, most of the heroines fail in trying to convince their lovers to come back to them. Therefore, the reader receives the epistles as an exemplum of what should not be done and as a justification for the need of a praeceptor. The overlapping of the elegiac and the epistolary genres enables the letter to be an appropriate mean to convey an exemplum, due to the didactic features of both genres.

Esta dissertação é composta de duas partes: a primeira delas traz um breve estudo introdutório onde se analisam os dois últimos capítulos do manual retórico de Caio Júlio Vítor (séc. IV d.C.). A seleção de apenas dois capítulos de obra tão vasta deveu-se ao fato de que os temas ali tratados (conversação e epístola) até então, sempre apartados do sistema retórico são introduzidos num manual de retórica. A segunda parte desta dissertação, que se constitui primeira em importância, apresenta uma tradução integral e inédita da obra. / This dissertation is divided into two parts. The first consists of an introductory study on part of the Rhetoric Manual by Gaius Julius Victor (4th century). More specifically, we focus on the chapters devoted to conversation and epistle, two themes never before encompassed in a rhetoric manual. The second part, which is first in importance, is a novel and full translation of Gaius rhetoric manual into Portuguese.

Made available in DSpace on 2016-03-15T19:45:08Z (GMT). No. of bitstreams: 1 Ailton de Souza.pdf: 808251 bytes, checksum: 60e7ce031edc90635b7cf08504240080 (MD5) Previous issue date: 2010-12-06 / Universidade Presbiteriana Mackenzie / This paper proposes a study of letters written by a Mexican nun, Sor Juana Inés de La Cruz, the "Respuesta" and four of her many poems, namely ―En perseguirme, Mundo, ¿qué interesas?‖, ―¡Oh famosa Lucrecia, gentil dama‖, ―Hombres necios que acusáis‖ e ―¡Válgame Dios! ¿Quién pensara‖. For this study, we use many of the theorists who study the epistle gender, along with the theorists who study poetry. Accoording to these theorists, we made the following: have treed the following path to discover the voices which were present in the New World in the 17 cepture. We have pondered about the facts that gave rise to the epistle produced by Sor Juana Ines de la Cruz, in 1690, about a sermon preached by Father Antonio Vieira in 1650: Sermon on the Mandate. We have also produced a syathesis of the topic of the polemic that came about as a result of such an epistle. We analyzed the letter "Respuesta" in dialogue with the content and form of four poems mentioned above, noting the importance of philosophical reflection of Sor Juana as well the complexity of the barroque aesthetic. / O presente trabalho propõe um estudo de uma das cartas escritas pela freira mexicana, Sor Juana Inés de La Cruz, denominada ―Respuesta e de quatro de seus muitos poemas, a saber, ―En perseguirme, Mundo, ¿qué interesas?, ―Oh famosa Lucrecia, gentil dama, ―Hombres necios que acusáis‖ e ―Válgame Dios! ¿Quién pensara. Para esse estudo, nos valemos tantos dos teóricos que estudam o gênero carta, como dos teóricos que escreveram sobre o gênero poesia. Acompanhados por esses teóricos, fizemos o seguinte percurso: descobrimos quais eram as vozes presentes no Novo Mundo no séc. XVII. Conjecturamos sobre quais foram os fatos que motivaram Sor Juana Ines de la Cruz, em 1690, a emitir comentários sobre um sermão do Padre Antônio Vieira pregado em 1650: Sermão do Mandato. Fizemos uma síntese dos objetos da polêmica gerada por tais comentários. Analisamos a carta ― Respuesta em diálogo, com o conteúdo e a forma dos quatro poemas acima citados, observando a relevância da reflexão filosófica de Sor Juana assim como a complexidade da estética barroca.

Spectateur meurtri par les événements dramatiques de son temps, les atrocités insupportables, la guerre franco-anglaise, la désorganisation et l’état de déréliction morale du royaume, Jean Juvénal des Ursins (1388-1473) entreprend un long dialogue avec le roi et avec la France. Fort de son éminente et double autorité d’évêque et de juriste, ses discours et écrits politiques constituent une tentative d’avertir Charles VII, puis Louis XI, des carences et des erreurs de leur gouvernement. Au-delà du commentaire de l’actualité du temps ou de l’histoire des relations entre les rois de France et d’Angleterre, c’est un puissant engagement moral qui s’affirme, enraciné dans une conception claire du monde et des devoirs du prince. Pour pousser celui-ci à l’action et le convaincre de la nécessité d’une reformation du royaume, le propos s’organise pour gagner en efficacité argumentative et en force de persuasion. La parénèse suppose le recours aux citations d’autorité mais passe également par l’écriture allégorique et les dispositifs fictionnels. Ceux-ci accueillent une grande variété de traditions appartenant à la littérature, à l’éloquence, ou à des formes d’écriture savante (épopée, motif courtois, apologue animalier, prophétie, généalogie et plaidoyer, etc.). Le souci d’une mise en scène des mœurs oratoires y est particulièrement remarquable : l’évêque se présente, inséparable de sa famille, de diverses manières, afin de lester son autorité de l’ethos du prophète ou de travailler à l’affirmation d’une nouvelle noblesse, héritière de la vieille chevalerie féodale, les gens de robe, les juristes rompus au droit romain et les agents du roi. La présente étude se propose d’attirer l’attention sur cet écrivain de talent, trop longtemps négligé par la critique littéraire. Il s’agit de lui rendre sa place parmi les écrivains politiques qui s’affirment de plus en plus dans le contexte tardo-médiéval. Après une étude des usages particuliers que Jean Juvénal des Ursins propose de l’épître (sources, travail de la citation et de la langue), seront envisagées tour à tour la construction éthique et la réflexion économique puis enfin l’articulation entre la pensée politique et sa mise en fiction. / Spectator bruised by the dramatic events of his time, the unbearable atrocities, the Anglo-French War, disorganization and moral dereliction state of the kingdom, Jean Juvénal des Ursins (1388-1473) begins a long dialogue with the king and with France. With its outstanding authority of both bishop and lawyer, his speeches and political writings are an attempt to warn Charles VII and Louis XI about deficiencies and mistakes of their government. Beyond the comments of the current events or the history of relations between the kings of France and England, it is a powerful moral commitment which asserts itself, rooted in a clear conception of the world and duties of the prince. To urge him to act and convince him of the necessity of a reformation of the kingdom, the purpose is organized to gain efficiency and argumentative persuasiveness. The exhortation supposes the use of citations of authority and passes also by the allegorical writing and fictional devices. They host a wide variety of traditions belonging to literature, eloquence, or to forms of scholarly writing (the epic, courtly love, animal fable, prophecy, genealogy and advocacy, etc.). Concern for staging the mores oratoris is particularly remarkable: the bishop appears, inseparable from his family, in various ways, to strengthen his authority by the ethos of the prophet and to work on affirmation of a new kind of nobility, heir to the old feudal chivalry, administrators, lawyers experienced in Roman law and the agents of the king. This study aims to draw attention to this talented writer, too long neglected by literary criticism. It is a question of returning him his place among the political writers who assert themselves more and more in the late-medieval context. After a study of specific uses that Jean Juvénal des Ursins features of the epistle (sources, work on citations and language) will be considered in turn the ethical construction and economic thinking and finally the relationship between the political thought and fiction.

This study examines the nature, function, and implications of Paul's Temple metaphors (1 Cor 3.16-17, 6.19-20; 2 Cor 6.14-7.1) and asks whether these metaphors indicate that the Jerusalem Temple has been superseded by the Christian community. Answers to this question have often relied upon the prioritization of particular backgrounds for Paul's language and the implementation of ideologically biased, interpretive models such as spiritualization. Issues arise in both these procedures due to the hermeneutical ambiguities involved in identifying metaphorical meaning. Our approach to Paul's Temple metaphors utilizes the analytical tools provided by Conceptual Metaphor Theory and calls for an awareness of these metaphors' early effective-history. Metaphors do not contain meaning but rather provide a conceptual structure that generates meaning through a hermeneutical act. Thus, in order to understand Paul's metaphors we must recognize not only their conceptual structures, but also how these structures have generated meanings and, as a result, how these meanings have shaped our interpretations of Paul himself. The historical setting of Paul's Temple metaphors is examined first in order to establish a set of assumptions and anticipations of meaning for when we encounter this type of language in this period. The public behaviour of the majority of Jews towards the Temple, as well as the presence of cultic criticisms, and conceptualizations in the Second Temple period demonstrate a widespread adherence to and support for the Temple. Turning to Paul's metaphors, we see how the Temple provides a conceptual model with which Paul can structure and reason about the status of both the community and body as indwelt and holy. While these metaphors do not suggest a deviation from Temple adherence, we demonstrate how they offer a set of conceptual and linguistic tools open to various interpretations and applications. We then examine a series of texts which highlight aspects of these metaphors' early effective-history: Ephesians 2.11-22, 1 Peter 2.4-10, Hebrews, and the Epistle of Barnabas. Through actualizing Paul's metaphors or by being associated with them, we observe how subsequent texts interpret, extend, and apply these metaphors to address their own particular questions. Awareness of this early effective-history reveals the semantic potential of these texts and allows us to reflect on the origins of some of our own interpretive tendencies, particularly those which lead us to supersessionist interpretations of Paul. Thus we conclude that a supersession of the Temple and its cult is not demonstrable from Paul's Temple metaphors as this is not the question these texts seek to answer. However, the conceptual framework provided by these metaphors places no observable hermeneutical constraints such that these texts could not be utilized in different historical circumstances to address the question of the validity of the Temple in relation to the Christian community. Observing how these metaphors provide conceptual structure and generate meaning enhances our understanding not only of Paul's texts, but also of ourselves as interpreters of Paul.