Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-07T12:24:45Z No. of bitstreams: 1 Maria Emilia Martins Pinto Schuck.pdf: 1805026 bytes, checksum: 8cc27003cbb25f1f61504f15d30a51c3 (MD5) / Made available in DSpace on 2018-11-07T12:24:45Z (GMT). No. of bitstreams: 1 Maria Emilia Martins Pinto Schuck.pdf: 1805026 bytes, checksum: 8cc27003cbb25f1f61504f15d30a51c3 (MD5) Previous issue date: 2018-09-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The objective of this Dissertation is to analyze Brazilian anticlericalism in the newspaper A Lanterna (1901-1935). We understand that this newspaper was the main representative of the anti-clerical movement and it was widely publicized throughout Brazil in the 20th century. This only occurred mainly due to anticlerical leagues, Masonic strongholds, Kardecist spiritists and anarchists. Brazilian anticlericalism presented specific characteristics differentiated, for example, from French anticlericalism. We started with the hypothesis that Brazilian anticlericalism in the newspaper A Lanterna was much more religious than political, because through the analysis of the discourse contained in the newspaper we were able to identify elements of attack on clerics of a moral and dogmatic order. In addition, the social space was a field of contention for other religions in the context of the transition from monarchy to the Brazilian Republic. The process of laicization that began in the Constitution of 1891 and boosted the anticlerical Brazilian movement. We can observe that until the mid-1930s the religious clash was intense, characterized by various forms of contestation of the influence of the Catholic Church in the Brazilian public space / O objetivo desta Dissertação é analisar o anticlericalismo brasileiro no jornal A Lanterna (1901-1935). Entendemos que este jornal foi o principal representante do movimento anticlerical e teve larga divulgação por todo o Brasil no século XX. Isto somente ocorreu devido principalmente às ligas anticlericais, redutos de maçons, espiritas kardecistas e anarquistas. O anticlericalismo brasileiro apresentou características especificas diferenciado, por exemplo, do anticlericalismo francês. Partimos da hipótese de que o anticlericalismo Brasileiro no jornal A Lanterna, foi muito mais de cunho religioso do que político, pois através da análise do discurso contido no jornal conseguimos identificar elementos de ataque aos clérigos de ordem moral e dogmática. Além disso, o espaço social foi campo de disputa por outras religiões no contexto de transição da monarquia para a Republica Brasileira. O processo de laicização que se iniciou na Constituição de 1891 e impulsionou o movimento anticlerical Brasileiro. Podemos observar que até meados da década de 30 o embate religioso era intenso, caracterizado por diversas formas de contestação da influência da Igreja Católica no espaço público brasileiro

Dans le contexte politique national si paradoxal de République monarchiste [1871-1879], la presse satirique radicale marseillaise est essentiellement animée par une poignée de jeunes journalistes à l'humour corrosif qui s'assignent pour mission de s'attaquer aux moeurs et aux vices de leur temps. De cette équipe, une personnalité controversée se détache : Léo Taxil, personnage à la conscience « accommodante », pris dès l'adolescence dans une sorte de fuite en avant et une volonté d'indépendance, dues à la nécessité de très tôt devoir gagner sa vie et qui côtoie les grands courants de pensée de son époque, se rangeant tour à tour dans les deux camps profondément antagonistes de la période. Sa conversion au catholicisme et la mystification dont il s'est rendu coupable à travers l'affaire Diana Vaughan ont fait couler beaucoup d'encre et focalisé l'attention de ses contemporains, puis des chercheurs. Pourtant, si de nombreux ouvrages évoquent le parcours atypique de Léo Taxil pour tenter d'expliquer son formidable canular, ils passent de façon succincte sur des épisodes marquants de son existence. Or, qu'en a-t-il été de la vie même de Taxil ? De ses premiers combats exaltés, feints ou réels, de son anticléricalisme militant, associé à des activités lucratives, éléments qui préfigurent son invraisemblable conversion au catholicisme et ses révélations sur la « franc-maçonnerie luciférienne » auxquelles une partie non négligeable du clergé s'est ralliée ? En quoi ce polémiste marseillais est-il révélateur des problèmes de son temps, complètement investi dans les luttes féroces que se livrent républicains laïcs et catholiques conservateurs ? / In such a paradoxical national political context of a monarchist Republic [1871-1879], the radical satirical press of Marseille is essentially run by a handful of young journalists with a sharp sense of humour who set themselves the task of tackling the custom and vices of their time. Out of this team, a controversial figure stood out : Léo Taxil. Manipulator, with an "accommodating" conscience, desperate to achieve his aims, caught as early as a teenager in a kind of headlong rush with a desire of independence due to the very early need to earn a living, he met the great currents of thought of his time, and unscrupulously and seemingly without a second thought, alternately sided with two strongly antagonistic camps. His conversion to Catholicism and his hoax in the Diana Vaughan case were much written about, and were the focus of attention for his contemporaries and later for researchers. Yet, if these works evoke the atypical path of Leo Taxil in order to try and explain his tremendous hoax, they succinctly go over significant events in his life. But beyond the very much narrated and commented hoax, what about Taxil's very life? What about his early enthusiastic battles, whether feigned or real, what about his militant anticlericalism, coupled with lucrative activities, elements that prefigure his improbable conversion to catholicism and his revelations about the "Luciferian Freemasonry" eventually joined by a significant part of the clergy? In what way is this Marseille polemicist indicative of the problems of his time, fully invested in the fierce battles between non religious Republicans and conservative Catholics ?

Les motivations de cette organisation ont toujours intrigué, voire dérangé, de nombreux observateurs extérieurs, pour des raisons qui allaient de pair avec l’époque : les questions religieuses ont toujours occupé une place prépondérante, au XVIIIe siècle comme de nos jours, bien que le débat se soit déplacé quelque peu. Une certaine incompréhension demeure toujours, alimentée par les francs-maçons eux-mêmes et la nature même de la fraternité, à savoir son aspect secret, ou du moins discret. Une constante qui est partagée à travers les siècles et les pays, et que les francs-maçons de toutes les grandes loges tentent de contrer, niant l’accusation selon laquelle la Franc-maçonnerie serait une « société secrète », admettant seulement le fait qu’elle est une société « avec des secrets ». La distinction étant ténue, elle est souvent perdue aux yeux des « profanes », c'est-à-dire des non-initiés, qui bien souvent portent un regard si ce n’est négatif, du moins prudent, sur cette association qui tait volontairement une partie de ses rites au public. On ne peut discuter de la nature secrète de la Franc-maçonnerie sans évoquer la contrepartie négative qu’elle soulève, à savoir « l’anti-maçonnisme » et la théorie du complot, apparu dès la fin du XVIIIe siècle, et régulièrement « ressuscité ». Nous étudierons plusieurs affaires soulignant ces accusations conspirationnistes, dont les médias, notamment durant la deuxième moitié du XXe siècle, se sont fait le relai. Cette étude abordera plusieurs grandes thématiques liées au secret : la place des femmes, la religion, la presse et les médias, la police et la justice, les enjeux de la Seconde Guerre Mondiale etc. / The goals of this fraternity have always intrigued, nay disturbed, many outsiders, for reasons which were linked to the historical context of the time : religious questions have always been in the forefront of the debate on freemasonry, from the XVIIIth century until the present day, although the debate has somehow slightly shifted. However, a feeling of uncertainty remains, fuelled by the masons themselves and the very nature of the fraternity, that is to say its secret aspect, or if not secret, at least very discreet. This trend is shared between all countries and across the centuries, but is a notion the masons of every Grand Lodge try to refute, arguing that, contrary to common belief, freemasonry is not a “secret society” but a “society with secrets”. The distinction is quite slim and is often lost on the profanes, those who are not initiated, who therefore often have a negative view, or are, to say the least, wary of this organization which keeps its secrets well hidden. One cannot discuss the secret nature of freemasonry without broaching on the corollary aspect it inevitably raises, that is to say anti-masonry and conspiracy theory, which appeared as early as the XVIIIth century, and regularly rise up to the surface. We shall study different cases underlining this conspiracy theory, related by the media, especially in the second half of the XXth century. This thesis will broach several themes related to the notion of secrecy : the position of women, religion, the press and the media in general, the stakes of World War II etc.

Made available in DSpace on 2014-06-11T19:26:33Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-03-05Bitstream added on 2014-06-13T19:54:38Z : No. of bitstreams: 1 tavares_mr_me_fran.pdf: 439725 bytes, checksum: 55055e91c46bc7f4636bd725fea13587 (MD5) / Nos pontificados dos papas Pio IX (1846-1878) e Leão XIII (1878-1903), a Igreja Católica intensificou seu combate aos erros modernos, como o racionalismo, o liberalismo, a Maçonaria e as demais filosofias presentes no processo de secularização da sociedade ocidental. O objetivo dessa pesquisa é analisar o debate ocorrido entre representantes da Igreja Católica e maçons nos jornais de Franca, entre os anos de 1882 e 1901, considerando as origens, características, especificidades e desdobramentos desse debate. / During the papacies of Pope Pio IX (1846 - 1878) and Leo XIII (1878 - 1903), the Catholic Church has intensified its pursue against the so-called modern errors, such as rationalism, liberalism, freemasonry and other philosophies which were part of the process of secularization in the western society. The aim of this research is to analyze the debate which took place between representatives of the Catholic Church and members of freemasonry in the press media of Franca from 1882 to 1901, considering its origins, chacarteristics, specific details and how it unfolded through this period.

Orientador: Ivan Aparecido Manoel / Banca: Júlio César Bentivoglio / Banca: Agnaldo de Sousa Barbosa / Resumo: Nos pontificados dos papas Pio IX (1846-1878) e Leão XIII (1878-1903), a Igreja Católica intensificou seu combate aos "erros modernos", como o racionalismo, o liberalismo, a Maçonaria e as demais filosofias presentes no processo de secularização da sociedade ocidental. O objetivo dessa pesquisa é analisar o debate ocorrido entre representantes da Igreja Católica e maçons nos jornais de Franca, entre os anos de 1882 e 1901, considerando as origens, características, especificidades e desdobramentos desse debate. / Abstract: During the papacies of Pope Pio IX (1846 - 1878) and Leo XIII (1878 - 1903), the Catholic Church has intensified its pursue against the so-called "modern errors", such as rationalism, liberalism, freemasonry and other philosophies which were part of the process of secularization in the western society. The aim of this research is to analyze the debate which took place between representatives of the Catholic Church and members of freemasonry in the press media of Franca from 1882 to 1901, considering its origins, chacarteristics, specific details and how it unfolded through this period. / Mestre

Les stéréotypes historiques attribués aux Noirs peuvent-ils déterminer l’infériorité du Guadeloupéen?J’expose comment à l’aune du régime diurne et nocturne de l’Imaginaire, en actionnant les connaissances de type mécaniste et organique en état potentiel dans mon enseignement et mes thèses soutenues, j’ai eu l’opportunité de négocier ma part d’ombre, de « fendre la gueule » du Maître paranoïaque, d’absoudre le temps par des armes non prométhéennes et proposé une éducation de compagnonnage pour une épistémologie de vivre ensemble laïc sans sentiment victimaire.Par des prolégomènes portant les fondamentaux de ma thèse je rends attentif aux connaissances endormies dans les structures de l’Imaginaire, la métaphore Moi-Mangrove agissant par éthique/esthétique, je rends attentif à des paradoxes dont l’Imaginaire permet de déceler les images archétypales d’émancipation cognitive rendues actionnables dans le traitement des jeux, jouets et traditions populaires et dans le traitement de l’environnement, comme jeux pédagogiques selon les classifications et catégories de Roger Caillois traduisant concrétisation, individuation, dialogie et le comprendre pour faire et faire pour comprendre.Une éducation surplombante pouvait suggérer une forme aliénante d’émancipation par des armes prométhéennes, nous proposons comme alternative une enseignabilité de connaissances actionnables et enseignables qui n’est pas une encapsulation de savoir mais un suivi dynamique d’un corpus de connaissances en expansion qui ne s’arrête pas à des connaissances spéculatives, avoir un toit et une possibilité de manger mais à une émancipation cognitive dont les armes sont savoir, réflexion et connaissances. / Are Guadeloupeans determined by stereotypes attributed to blacks resulting in an inferiority complex ?I expose how, in light of the diurnal and nocturnal imaginary regimes by actualizing the potential of mecanist and organic knowledges in my teaching and past theses, I have been able to negotiate my share of shadow, to wreak havoc on the paranoid Master, to absolve time with non-Promethean weapons and to propose an education of compagnonnage for an epistemology of secular living together devoid of victimizing feelings.Through prolegomena that carry the fundamentals of my current thesis, I awake sleeping knowledges from the structures of the Imaginary, the metaphore of Me-Mangrove acting through an ethics aesthetics. I further bring attention to paradoxes from which the Imaginary can extricate archetypal images of cognitive emancipation made actionnable through an analysis of play, games, and popular traditions as pedagogical instruments according to the classifications of Roger Caillois concretization, individuation, and dialogy—and the notion of understanding both as understanding to create and creating to understand. Finally, I also carry out this analysis of the structure of the Guadeloupe an Imaginary through her relationship to the natural and man-made environment and risks.An over reaching, top down education could suggest an alienating form of liberation through promethean weapons. I suggest instead, as an alternative, the teaching of actionable knowledges that does not encapsulate knowledge but is a dynamic following of a corpus of expanding knowledges that go beyond the speculative and amount to a cognitive emancipation whose weapons are knowledge and reflection

The thesis analyses the motives of charity and its various forms in the present society. It builds on the critical theory of "studying up", formulated by Laura Nader in 1970s. It considers the difficulties of ethnographic research in an unequal-power terrain, where the anthropologist finds himself in an unwelcome position. Based on a one-year long research of Rotary clubs, the thesis examines the question of whether the charity is a pure act of altruism, following of self-interest, or a combination of both. Charity has lost its significance from its original Christian form over time. Today, it takes the form of a successful marketing tool. For someone it may mean caring for the disadvantaged, for another a simple tool to ease his conscience; for others a convenient pretext for the setting up of a private club. Charity in some respect replaced the Christian confession and like other commodities in the neoliberal system is consumed without creating a long-term relation between the donor and the donee. Rotary International is a worldwide network of private clubs, among its members are leaders in the financial sector, health care, public administration, journalism and science and research. One can therefore examine the Rotary club from an anthropological point of view of emerging capitalism in the...

En 1730, le réseau maçonnique atteignit le Bengale où une loge fut créée par les cadres de la Compagnie anglaise des Indes orientales. Dès lors, les loges coloniales se multiplièrent si bien qu'en l'espace d'une décennie, la franc-maçonnerie britannique avait acquis une dimension intenationale. Sa rhétorique universaliste visait à promouvoir une véritable fraternité entre les hommes. Mais lorsque les premières loges maçonniques s'implantèrent dans l'Empire, elles se firent le relais de l'impérialisme britannique, qui postulait la supériorité naturelle du peuple colonisateur. Cette contradiction apparente entre rhétorique universaliste et participation à l'entreprise impérialiste de la Grande-Bretagne, soulève un certain nombre de questions. Comment la franc-maçonnerie s'implanta-t-elle et se diffusa-t-elle dans l'Inde britannique? Accepta-t-elle d'initier les autochtones? Quel rôle joua-t-elle dans l'impérialisme britannique? Enfin, comment fut-elle capable de s'accommoder des tensions générées par la contradiction entre son idéal d'universalisme et d'égalité, et son adhésion à l'impérialisme britannique? Autant de questions auxquelles cette thèse tente d’apporter des réponses. L'Inde coloniale, de par son mode d'administration et la grande diversité de ses populations locales, constitue un terrain d'étude privilégié pour étudier les interactions entre la franc-maçonnerie et le pouvoir colonial. Cette thèse tente d’offrir de nouveaux éclairages sur le fonctionnement de la franc-maçonnerie tout en proposant une nouvelle façon de penser l’impérialisme britannique / In 1730, the masonic network reached Bengal as a first lodge was opened for and by the officials of the East India Company. From there, colonial lodges spawned to the point where in the space of a decade, British freemasonry had reached an international dimension. Its universalist ideology aimed at promoting a true brotherhood of Man. But when the first lodges were constituted in the British Empire, they became a vehicle for British imperialism, which was founded on the alleged 'superiority' of the colonizer. This obvious contradiction between freemasonry’s universalist rhetoric and its contribution to British imperialism raises several questions. How did freemasonry reach British India and how did it spread? Was it open to the initiation of natives? Where did it stand exactly as regards British imperialism? And more importantly, how was freemasonry able to negotiate the tension which emerged from the obvious contradiction between its universalist and egalitarian ideals and the support it lent to British imperialism? So many questions this thesis seeks to answer. Colonial India, based on its complex mode of governance and the great diversity of its native populations, is a fertile ground on which to study the interactions between freemasonry and colonial power. This thesis attempts to offer new insights into the workings of freemasonry together with a different approach to British imperialism.

The aim of this study is to situate the locus of the Swedish branch of freemasonry, Svenska Frimurare Orden, in the contemporary religious landscape. The research questions are as follows: On what grounds can the Swedish branch of freemasonry be considered religious? If the Swedish branch of freemasonry is considered religious, how does it fit into the contemporary society among the plethora of new religious movements? In regard to the first question, a definition of religion is required, thus Bruce Lincoln’s theory with four domains of religion is used to decide to what extent the Swedish branch of freemasonry can be described as a religion or a religious movement. To be able to answer the second research question the four sociological narratives as presented by Meredith B. McGuire are used to analyze the results of our study.   The results are reached through examination of the common laws of the Swedish branch of freemasonry and the data found on their official website, combined with hermeneutic interpretation. Our conclusion is that the Swedish branch of freemasonry through its explicit connection to Christianity, in addition to its esoteric and occult practices both fits into a historical continuity regarding religion in Sweden, as well as with contemporary societal currents regarding new religious movements.

Dans notre recherche, le premier volume inclut une composante linguistique comportant une analyse textométrique du corpus afin de compléter la vision d’ensemble dans une optique statistique servant à élargir le regard porté sur le discours de Jules Verne. En nous appuyant sur les possibilités offertes par les nouvelles technologies, nous avons fait un travail détaillé portant sur presque l’intégralité du corpus Verne.Le deuxième volume vise à explorer l’influence de la Franc-maçonnerie dans l’écriture vernienne. À cet égard, nous pouvons dire que depuis quelques années, de nouvelles tendances dans l’interprétation de ses textes viennent ajouter un ingrédient supplémentaire à l’éventail de recettes nous permettant d’interpréter autrement l’écrivain nantais. La critique littéraire pose ses regards sur un Jules Verne différent et dont l’œuvre est influencée par l’ésotérisme, conception bien éloignée de la vision que la tradition lui avait accordée. Nous trouvons capital de signaler qu’une composante philosophique proche de certaines sociétés secrètes imprègne l’œuvre de Verne au point de mériter une étude plus approfondie. / In this work, a first volume includes a linguistic component involving a textometric analysis of Jules Verne’s writings that provides an overview of his work from a statistical perspective; this analysis has allowed us to enhance our vision of his discourse. Taking advantage of new possibilities offered by recent technologies, we have performed a detailed study of nearly all of the corpus of Verne.The second volume explores the influence of Freemasonry on Verne’s work. This volume relates to new trends that have been explored in recent years, providing an additional element that has permitted a new interpretation of the writer. This body of literary criticism has examined Jules Verne under a different light, viewing his work as being influenced by esotericism, a perspective significantly removed from the traditional conception of his writings. It is important to emphasize that a philosophical component, close to certain secret societies such as Freemasonry, permeates the work of Verne and deserves further study. / En nuestra investigación, el primer volumen incluye un componente lingüístico que contiene básicamente un análisis textométrico del corpus, con el propósito de completar el panorama desde la óptica de la estadística a fin de ampliar la imagen que se tiene sobre el discurso de Verne. Sobre la base de las posibilidades que ofrecen las nuevas tecnologías, hemos hecho un trabajo detallado de casi todo el corpus Verne.El segundo volumen explora la influencia de la Franmasonería en los escritura verniana. A este respecto, podemos decir que en los últimos años, nuevas tendencias en la interpretación de sus textos vienen a agregar un ingrediente complementario al abanico de recetas que nos permiten interpretar de otra manera al autor nacido en Nantes. La crítica literaria pone sus ojos en un Jules Verne diferente, autor cuya obra está influenciada por el esoterismo, reception ésta muy alejada de la visión que la tradición le había dado. Creemos capital señalar que un componente filosófico, cercano de algunas sociedades secretas, impregna la obra de Verne como para merecer un estudio más profundo.