This study examines the question of whether the faith-estranged could be guided from their natural state of estrangement from God and resultant wounded ness since the Fall as well as subsequent wounds inflicted on earth due to traumatic events, by way of counseling and prayer into experiencing God's salvation in Christ. The section on basis theory has shown that a Biblical-pastoral anthropology is the foundation of Biblical pastorate. Man's estranged and wounded condition since the Fall and the resultant secondary wounding and suffering at the hand of fellow man on earth,presents the pastorate with a unique opportunity regarding the facilitation of and guiding towards both a spiritual and emotional healing process. This pastoral intervention addresses both primary and secondary wounded ness within the faith-estranged. The work of the Holy Spirit, confession of sin and guilt, prayer, forgiveness and faith, form part of the pastoral counseling process pointing towards salvation, healing and restored intimate communion with God. The meta-theoretical section brought to light the fact that the traumatized person is dealt not only a physical, cognitive and/or emotional wound but in fact also a spiritual wound by these events. A strong correlation was discovered between the healing of the body and the healing of the mind or spirit - in this regard forgiveness of the abuser, the self and of God (by implication a confession of personal rebellion) seemed to playa central role. It was also confirmed that an important link exists between, on the one hand, success in the therapeutic process with the wounded person, and on the other hand, the creation of a secure therapeutic environment, healthy relational structures as well as evoking hope in the heart of the counselee. The empirical section has proved to be of extreme importance regarding the distinctive role of the counselor in demonstrating God's closeness in Christ and His sharing in the pain of the counselee. The counselee does have an active role in this process of healing by accepting ownership of his future life choices and rational decisions. Perspectives derived from the sections of both basis theory and meta-theory has ultimately led to the formulation of a suitable practice theoretical model called Theo-phospromissio therapy. This model demonstrates the path along which there can be a pastoral engagement with the faith-estranged towards accepting God's redemption through Christ's finished work on the Cross. Furthermore, this model opens up a distinctive eschatological perspective on the final purpose of man's life on earth as it gives meaning to life here and now amidst seemingly unending life-crises and trauma, given the eternal hope it promises in God as the only secure anchor. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2010

This study examines the question of whether the faith-estranged could be guided from their natural state of estrangement from God and resultant wounded ness since the Fall as well as subsequent wounds inflicted on earth due to traumatic events, by way of counseling and prayer into experiencing God's salvation in Christ. The section on basis theory has shown that a Biblical-pastoral anthropology is the foundation of Biblical pastorate. Man's estranged and wounded condition since the Fall and the resultant secondary wounding and suffering at the hand of fellow man on earth,presents the pastorate with a unique opportunity regarding the facilitation of and guiding towards both a spiritual and emotional healing process. This pastoral intervention addresses both primary and secondary wounded ness within the faith-estranged. The work of the Holy Spirit, confession of sin and guilt, prayer, forgiveness and faith, form part of the pastoral counseling process pointing towards salvation, healing and restored intimate communion with God. The meta-theoretical section brought to light the fact that the traumatized person is dealt not only a physical, cognitive and/or emotional wound but in fact also a spiritual wound by these events. A strong correlation was discovered between the healing of the body and the healing of the mind or spirit - in this regard forgiveness of the abuser, the self and of God (by implication a confession of personal rebellion) seemed to playa central role. It was also confirmed that an important link exists between, on the one hand, success in the therapeutic process with the wounded person, and on the other hand, the creation of a secure therapeutic environment, healthy relational structures as well as evoking hope in the heart of the counselee. The empirical section has proved to be of extreme importance regarding the distinctive role of the counselor in demonstrating God's closeness in Christ and His sharing in the pain of the counselee. The counselee does have an active role in this process of healing by accepting ownership of his future life choices and rational decisions. Perspectives derived from the sections of both basis theory and meta-theory has ultimately led to the formulation of a suitable practice theoretical model called Theo-phospromissio therapy. This model demonstrates the path along which there can be a pastoral engagement with the faith-estranged towards accepting God's redemption through Christ's finished work on the Cross. Furthermore, this model opens up a distinctive eschatological perspective on the final purpose of man's life on earth as it gives meaning to life here and now amidst seemingly unending life-crises and trauma, given the eternal hope it promises in God as the only secure anchor. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2010

SILVA, Antônio Carlos da Costa e. O trabalho como formação e deformação do homem nos manuscritos de 1844 de karl Marx. 2012. 102f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Educação Brasileira, Fortaleza (CE), 2012. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2014-02-25T14:29:25Z No. of bitstreams: 1 2012-DIS-ACCSILVA.pdf: 992384 bytes, checksum: 95386c89cd2e361a97733510724af355 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2014-02-25T14:51:20Z (GMT) No. of bitstreams: 1 2012-DIS-ACCSILVA.pdf: 992384 bytes, checksum: 95386c89cd2e361a97733510724af355 (MD5) / Made available in DSpace on 2014-02-25T14:51:20Z (GMT). No. of bitstreams: 1 2012-DIS-ACCSILVA.pdf: 992384 bytes, checksum: 95386c89cd2e361a97733510724af355 (MD5) Previous issue date: 2012 / The research that gives a particular shape to this dissertation had as its goal to investigate Marx’s double perspective of work in his Economic Philosophic Manuscripts of 1844, viz, labor as former and deformer of man. In order to carry on this qualitative, biographic and documentary research, the task was based on an immanent analysis of the aforementioned document by the use of the dialectic-critical-reflexive method. The study was aimed at evaluating the issue of private propriety as a condition to negated labor in so far as it investigates Marx’s critical appraisal not only of Political Economy but also of Hegel’s dialectics. In this way the research tries to show that Marx’s reflection in the 1844 manuscripts allows for that double perspective of labor as a negation/deformation of man within estranged labor (activity of subsistence and immediate satisfaction as a factor of man’s dehumanization). Therefore, labor does not represent an activity by means of which man educate and form himself materially and spiritually, but as an instrument that alienates him from his production, his activity, even from himself. On the other hand, one sees the positive concept of labor as an affirmative activity that validates life and the individual within a social framework. Marx propounds that man asserts himself in his job as far as it objectifies his essential strength that is a previously established output engendered by an anticipating awakening of his critical will and in this fashion releases its generic/universal appeal. One concludes then that for Marx, labor is essentially a creative activity (forming) for man, while in the capitalist society which is based on private propriety of the means of production, labor is changed into a tool for negation of man and denial of human formation. / Esta pesquisa; objetivou investigar o duplo caráter do trabalho em Marx como formador e deformador do homem nos Manuscritos Econômico-Filosóficos,de 1844. Para realização da referida pesquisa, qualitativa, bibliográfica e documental, utilizou-se a análise imanente da obra supracitada, pelo método diátetico-critico-reflexivo. Este estudo teve o intuito de averiguar a questão da propriedade privada como condição do trabalho negado, na medida em que investigou a crítica de Marx tanto à Economia Política quanto a Hegel eà sua dialética.Assim, procurou-se mostrar que a reflexão de Marx nos Manuscritos de 44 comporta esse duplo caráter do trabalho como negação/deformação do homem no trabalho estranhado (atividade de subsistência e de satisfação imediata, como fator de desumanização do homem). Assim sendo, o trabalho não representa uma atividade na qual o homem se educa e se forma material e espiritualmente, mas um meio em que se estranha em sua natureza, daquilo que produz, da sua atividade e de si mesmo. Por outro lado, vimos o conceito positivo de trabalho como atividade afirmativa da vida e da existência da pessoa e seu caráter social. Para Marx, o homem se realiza no trabalho na medida em que objetiva as suas forças essenciais, como resultado previamente estabelecido pela consciência antecipadora da sua vontade crítica, e recupera o seu caráter genérico/universal. Conclui-se que, para Marx, o trabalho é na sua essência uma atividade criadora (formadora) do homem, ao mesmo tempo em que, na sociedade capitalista, baseada na propriedade privada dos meios de produção, o trabalho se transformou em atividade de negação do homem, ou seja, negação da formação humana.

nÃo hà / Esta pesquisa; objetivou investigar o duplo carÃter do trabalho em Marx como formador e deformador do homem nos Manuscritos EconÃmico-FilosÃficos,de 1844. Para realizaÃÃo da referida pesquisa, qualitativa, bibliogrÃfica e documental, utilizou-se a anÃlise imanente da obra supracitada, pelo mÃtodo diÃtetico-critico-reflexivo. Este estudo teve o intuito de averiguar a questÃo da propriedade privada como condiÃÃo do trabalho negado, na medida em que investigou a crÃtica de Marx tanto à Economia PolÃtica quanto a Hegel eà sua dialÃtica.Assim, procurou-se mostrar que a reflexÃo de Marx nos Manuscritos de 44 comporta esse duplo carÃter do trabalho como negaÃÃo/deformaÃÃo do homem no trabalho estranhado (atividade de subsistÃncia e de satisfaÃÃo imediata, como fator de desumanizaÃÃo do homem). Assim sendo, o trabalho nÃo representa uma atividade na qual o homem se educa e se forma material e espiritualmente, mas um meio em que se estranha em sua natureza, daquilo que produz, da sua atividade e de si mesmo. Por outro lado, vimos o conceito positivo de trabalho como atividade afirmativa da vida e da existÃncia da pessoa e seu carÃter social. Para Marx, o homem se realiza no trabalho na medida em que objetiva as suas forÃas essenciais, como resultado previamente estabelecido pela consciÃncia antecipadora da sua vontade crÃtica, e recupera o seu carÃter genÃrico/universal. Conclui-se que, para Marx, o trabalho à na sua essÃncia uma atividade criadora (formadora) do homem, ao mesmo tempo em que, na sociedade capitalista, baseada na propriedade privada dos meios de produÃÃo, o trabalho se transformou em atividade de negaÃÃo do homem, ou seja, negaÃÃo da formaÃÃo humana. / The research that gives a particular shape to this dissertation had as its goal to investigate Marxâs double perspective of work in his Economic Philosophic Manuscripts of 1844, viz, labor as former and deformer of man. In order to carry on this qualitative, biographic and documentary research, the task was based on an immanent analysis of the aforementioned document by the use of the dialectic-critical-reflexive method. The study was aimed at evaluating the issue of private propriety as a condition to negated labor in so far as it investigates Marxâs critical appraisal not only of Political Economy but also of Hegelâs dialectics. In this way the research tries to show that Marxâs reflection in the 1844 manuscripts allows for that double perspective of labor as a negation/deformation of man within estranged labor (activity of subsistence and immediate satisfaction as a factor of manâs dehumanization). Therefore, labor does not represent an activity by means of which man educate and form himself materially and spiritually, but as an instrument that alienates him from his production, his activity, even from himself. On the other hand, one sees the positive concept of labor as an affirmative activity that validates life and the individual within a social framework. Marx propounds that man asserts himself in his job as far as it objectifies his essential strength that is a previously established output engendered by an anticipating awakening of his critical will and in this fashion releases its generic/universal appeal. One concludes then that for Marx, labor is essentially a creative activity (forming) for man, while in the capitalist society which is based on private propriety of the means of production, labor is changed into a tool for negation of man and denial of human formation.