Hanna Arendt (1906-1975) and Eric Voegelin (1901-1985) were two political thinkers which can be placed in the Totalitarianism-theory discourse. In 1951, Voegelin was commissioned to review Hannah Arendt´s recently published book The Origins of Totalitarianism (1951). Arendt was given the right to reply. Voegelin also wrote a letter to Arendt in German which she responded to. With their dialogue as a starting point, aspects of the theoretical content of the philosophical and political thinking in Voegelin and Arendt was analyzed. The main conclusion is that their theories complement each other and that they can be better understood in light of each other. A deeper understanding of Arendt´s and Voegelin´s ideas has been achieved using the anthropological concept liminality. It is an aid to understanding the dissolution of an order and the transition towards a new order. All kinds of changes in paradigm can be studied from the perspective of liminality. The political situation in Europe in the 30ths was a liminality of the thinking of Voegelin and Arendt. Therefore, their ”conservatism” can be interpreted as a ”plasticity” of ideologies-discourse according to the specific liminality, and their ideas as both radical and conservative due to the political situation in the liminality. Conducting a reflexive approach towards their ideas has clarified their explicit divergence as both divergence and convergence. Their supposed divergence is sometimes explained by their different theoretical perspectives. Despite a disagreement with sine ira et studio in dialogue, their views correspond to each other, since both affirm a historical approach to political phenomena which is evaluative but not judicial in the sense that empiri judge evaluative statements. Arendt rejected the idea of totalitarianism as a utilitarian-scientific project, but could not deny the empiri of nazism and bolshevism using utilitarian-scientific (”everything is possible”) propaganda language. Nor did Voegelin see a direct causality from 16th century scientism to totalitarianism, but concluded that scientism was a discourse for the totalitarian ideologies in which mankind had immanentized God into the concept ”everything is possible”. None of them accepted a metaphysical and essential concept of the human nature. Arendt`s foundation for human Being was a plurality of mankind while Voegelin founded it in a consciousness which transcend to the world. Regarding political religion Arendt reject totalitarianism as a secular religion, although she observes the religious elements while Voegelin adopt a political religion theory. The divergence is accomplished by their different theories in the concept religion. They both observe same phenomena, but Voegelin theorized totalitarianism in a way Arendt would call speculative. It is further suggested that the concept pneumopathology can be used as a model for approaching the phenomena totalitarianism.

Made available in DSpace on 2016-04-25T19:20:29Z (GMT). No. of bitstreams: 1 Flavia Santos Arielo.pdf: 2225345 bytes, checksum: 99d70d569806b1db87e0fdc156e7b48e (MD5) Previous issue date: 2013-12-05 / The investigation regarding the existence of evil in the world is confused by human existence. This investigation presents itself in a natural way to the theological world, practically referring to all religions-taking into consideration that the definition of good and evil are present in all of them. Also, in the philosophical field, from the Greek to the Contemporary, this is a theme that triggered many speeches and theories. The goal of this dissertation is to evaluate the evil from the cinematographic art, specifically using the film Antichrist, from the Danish director Lars Von Trier. For that reason, Philosophers and Theorists will be quoted from each religion that relates to the theme. With the unfolding of film plot, besides the evil, another two other references will be discussed: Theodicy and Gnosticism. Both the movie and the theme of evil allow for further reading and questioning of these tow concepts. It is indispensable to study those who try to justify God in respect to the evil in the world, hence the Theodicy theme, developed by the philosopher Leibniz, and that kept being debated for centuries. The Gnosticism starts the discussion from the cosmogenic and anthropogenic concepts. Viewed as one of the cults form primitive Christianity, Gnosticism spreads that the creation of the world and man was the act of an evil God. The analysis of the movie in question allows, through questioning in the characters dialogues and scenes, the relating of the problem of evil, Theodicy and Gnosticism in the world created by the Danish director / A investigação sobre a pertença do mal no mundo se confunde com a própria existência humana. Essa investigação se apresenta de forma natural ao mundo teológico, referente a praticamente todas as religiões - levando-se em consideração que as noções de bem e mal estão presentes em todas elas. Também no campo filosófico, dos gregos aos contemporâneos, é este um tema que incitou inúmeros discursos e teorias. O que se propõe nesta dissertação é avaliar o mal a partir da arte cinematográfica, especificamente tomando por objeto o filme Anticristo, do diretor dinamarquês Lars Von Trier. Para tanto, serão utilizados por princípios de pesquisa, filósofos e teóricos da religião que abarcaram o tema. Como desdobramento da história do filme, além do tema do mal e inserido nele, outros dois pontos referenciais serão sondados: a teodiceia e o gnosticismo. Tanto o filme quanto o tema do mal permitem leituras e indagações pertinentes a estes dois conceitos. É imprescindível estudar aqueles que tentaram justificar Deus perante a presença do mal no mundo, daí o termo Teodiceia, cunhado pelo filósofo Leibniz, e que continuou a ser debatido séculos adiante. O gnosticismo adentra a discussão a partir de suas concepções cosmogônica e antropogônica. Tido como uma das seitas do cristianismo primitivo, o gnosticismo difundia que a criação do mundo e do homem havia sido obra de um Deus maléfico. A análise do filme em questão permite, através dos questionamentos propostos nos diálogos, cenas e personagens, relacionar o problema do mal, da teodiceia e do gnosticismo ao mundo criado pelo diretor dinamarquês

This essay researches the prevalence of Gnostic influences in contemporary music lyrics, more exclusively within the context of the extreme metal scene. A resurgence of such topics has also been evident in contemporary music; not surprisingly, as music in general is part of the foundations of culture, and in a wider aspect, of society at large. The essay is performed using a hermeneutic method, interpreting music lyrics and discussing them from a background of cultural and religious theory. The purposes of researching the influences of Gnosticism in this environment are to determine the presence of Gnostic thought in extreme metal lyrics, research the eventual re-interpretations of historical sources of Gnosticism, and to discuss the acknowledged Gnostic influences in the displayed art form in a contemporary cultural perspective, related to cultural aspects such as secularization, modernity and globalization. Sources include music lyrics appropriate to the subject matter at hand as well as previously published interviews. The results of the investigation demonstrate that there are multiple interpretations of Gnostic thought apparent in extreme metal lyrics, varying from slight re-interpretations to more extensive ones, as apparent in what is identified as a chaos-gnostic current. The Gnostic material has in the latter scenario been integrated into an originally satanic worldview and as a result has become a major part of the chaos-gnostic belief system. The chaos-gnostic current has appeared in a highly secular surrounding, and the results of the essay propose that a secular surrounding can breed elements of trangression within individuals, leading to the resurgence of oppositional counter-cultural characteristics and an awakening of alternative spirituality with oppositional overtones.

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Approximately sixteen texts in the Nag Hammadi codices can be classified as apocalypses. The principal concern of this study is to determine whether the genre of a selection of these Gnostic apocalypses was based on the traditional apocalypses (Jewish and Christian). In the first two chapters a new definition of the apocalypse is proposed and developed in relation to the Jewish and early Christian apocalypses. This definition states that an apocalypse is essentially a literary work structured around a first person narrative account of a mediated revelation. Chapters three to five are devoted to a study of those Gnostic texts that recount revelations which the risen Christ is supposed to have given his disciples. After a study of the literature itself (chapter 3), there is a critique of Rudolph's hypothesis that the genre was based on Graeco-Roman dialogue genres (chapter 4). The fifth chapter sets forth and examines the two most probable ways to account for the genre of this literature: 1. the genre could have been based on the traditional apocalypse; 2. it is possible that the genre was created on the basis of post-passion traditions and was not directly modelled on any antecedent genre. In chapters six and seven it is argued that there is sufficient evidence to establish that the authors of Apocalypse of Peter (VII, 3) and the Apocalypse of Paul (V, 2) based their genres on the traditional apocalypse. The final chapter is devoted to a study of The Apocalypse of Adam (V, 5). This text contains elements characteristic of two traditional genres--the testament and the apocalypse. However in its present form ApocAd must be classified as a testament rather than an apocalypse. The last part of this chapter sets forth new evidence which establishes that ApocAd originated in Gnostic circles which had been influenced by Christian and Christian Gnostic traditions.

Thesis (Ph. D.)--Columbia University. / Vita.

Hans Jonas (1903-1993) foi um filósofo judeu-alemão que sob os auspícios de Martin Heidegger desenvolveu uma leitura existencialista do fenômeno do gnosticismo, visto por ele como uma religião dualista cujos contornos antecedem e influenciam o Cristianismo Primitivo. Esta leitura tem ecos ainda hoje na reconstrução histórica do gnosticismo, ainda que alguns autores modernos como Michael Williams (1996) e Karen King (2001) tenham feito duras críticas. Na presente dissertação, verificamos que a análise de Jonas é permeada por conceitos antitéticos na formulação do problema gnóstico. São eles: oriente e ocidente, mito e misticismo, mitologia e filosofia, conhecimento e fé, princípio gnóstico e princípio de responsabilidade. Os conceitos antitéticos são limitativos, pois são assimétricos, isto é, a contraparte que pretendem definir é inferiorizada. (KOSELLECK, 2006) Embora Jonas tenha se voltado ao problema do organismo como ontologia após a experiência traumática da Segunda Guerra Mundial, o princípio gnóstico foi a pedra de toque para a formulação de outro princípio em seu período de maturidade: o princípio responsabilidade. Portanto, concordamos com Wadelstein (2000) quando afirma que a franca hostilidade ao princípio gnóstico do Jonas filósofo da natureza e da responsabilidade não permitiu que sua leitura do gnosticismo avançasse, não obstante a possibilidade de contato com os novos documentos de Nag Hammadi. / Hans Jonas (1903-1993) was a German-Jew philosopher who developed an existentialist view to the gnostic phenomena under the scope and orientation of Martin Heidegger, which is a dualistic religion which boundaries had preceded and influenced the Early Christians. Such understanding has yet today played an important role on the historical reconstruction of Gnosticism, even though it has gathered heavy criticism from current scholars such as Michael Williams (1996) and Karen King (2001). In this dissertation is verified that Jonas‘analysis over Gnosticism is trespassed by non-ethical concepts in the basis to the development of the Gnostic construct. So they are: East and West; Myth and Mysticism; Mythology and Philosophy, Faith and Knowledge, Gnostic Principle and Responsibility Principle. Such non-ethical concepts are restrictive itselves since they are asymmetrical, namely, the counterpart they are supposed to define is diminished by them (KOSELLECK, 2006). Although Hans Jonas had turned to face the problem of the self as an ontological one, after World War II, it was the Gnostic Principle the linking point to the construction of his other Principle on his later days: the Responsibility Principle. So that, in accordance to Wadelstein (2000), it was due to the plain hostility towards Jonas’ construct on Gnostic Principle that prevented his understanding over gnosticism from advancing further, despite the possible conection of his ideas with the new-found Nag Hammadi papers.

Made available in DSpace on 2014-06-11T19:26:34Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-02-28Bitstream added on 2014-06-13T20:15:16Z : No. of bitstreams: 1 moriya_tk_me_assis.pdf: 501928 bytes, checksum: 184bca929388b15cb10c3f08f3aaad4d (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé. / With the discover of the Nag Hammadi´s library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it´s development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women´s experiences on their path to the achievement of their faith.

Orientador: Ivan Esperança Rocha / Banca: José Adriano Filho / Banca: Andrea Lúcia Dorini de Oliveira Carvalho / Resumo: Com a descoberta dos escritos gnósticos, popularmente conhecidos como biblioteca de Nag Hammadi, os estudos do cristianismo primitivo encontraram uma nova fonte de informações, e principalmente, de idéias. A concepção de um cristianismo homogêneo no séc. II acabou sendo ultrapassada, tendo em vista a diversidade de pensamento que o gnosticismo cristão traz em si. Formas diversas de se vivenciar a fé cristã foram encontradas em tais escritos, como é o caso do evangelho de Maria, que leva o nome de uma figura enigmática do movimento cristão, Maria Madalena. O presente trabalho procura verificar os elementos que constituem esta nova forma de se viver a práxis cristã, inclusive com a possível participação feminina. O papel social da mulher no cristianismo traz em si uma história de lutas e silêncios, vivência e exclusão. Com o auxilio do movimento feminista e seus desdobramentos nas ciências humanas, nos estudos de gênero e na teologia feminista por exemplos, procura-se reconstruir esta história, trazendo à superfície as vivências de mulheres cristãs no caminho para a realização de sua fé. / Abstract: With the discover of the Nag Hammadi's library and the gnostics writings, the Early Christianity studies had found a new information source, and specially, of ideas. The conception of a monolithic christianity in the second century, has been overpassed, in face of the variety of thoughts that the christian gnosticism brings on itself. Different ways of living the christian faith, has been found on this writings, like the gospel of Mary, who takes the name of a enigmatic character of Eartly Christian moviment, Mary Magdalene. This work intents to verify the constitucional elements of this new way of living the christian praxis, including the possibility of feminine actuation. The social role of women on christianity, brings on itself a history of silences and contests, exclusion and participation. With the assistance of the feminist moviment and it's development on the human sciences, gender studies and feminist theology, we search to reconstruct this history, bringing to the surface, the christian women's experiences on their path to the achievement of their faith. / Mestre

Made available in DSpace on 2014-12-17T15:12:08Z (GMT). No. of bitstreams: 1 EdrisiAF_TESE.pdf: 2696449 bytes, checksum: 2bf551b579d0227160e510a27e887618 (MD5) Previous issue date: 2010-06-14 / This thesis aims better understanding the relation between time and evil in Schelling s Freiheitsschrift, having its starting point in approximations from Gnosticism. For that purpose, before approaching that relation, it is reviewed (chapter I) the question of Gnosticism, a strain of thought essentially concerned with the problem of time and permeated by the belief in an evil nature of creation, and which is alleged to have significantly influenced certain ideas of Schelling. An evaluation of approximations between Gnosticism, gnosis and German thought follows (chapter II), as well as an evaluation of Schellingian aproximations to Gnosticism (chapter III). Then, the Freiheitsschrift is analysed as the text where Schelling, having taken hold of a very distinct appropriation of Gnosticism, goes beyond Kantian theodicy (chapter IV). Some interrogations about whether key ideas of Schellingian philosophy (about gnosis, creation, duality, time, and evil) are conceived in a way that is essentially different from that of historic Gnosticism, despite the much that has been said to the contrary, are then addressed (chapter V). The proposal of a Platonic-Plotinian key to the understanding of the relations between time and evil in the Freiheitsschrift comes next (chapter VI), and then gives way to the concluding remarks (chapter VII). We perceive that Gnosticism and Neoplatonism are systems of thought that sometimes converge, and that German thought is one of the places of this convergence. Notwithstanding this perception, it is possible to affirm that Schellingian thought, with its valorization of time and of a certain perception of evil, is essentially anti-gnostic, despite some contrary observations / Esta tese objetiva contribuir para um melhor entendimento da rela??o entre o tempo e o mal no Freiheitsschrift de Schelling, a partir de aproxima??es desde o Gnosticismo. Para tanto, antes de come?ar a tratar dessa rela??o far-se-? uma revis?o da quest?o do Gnosticismo (cap?tulo I) corrente de pensamento essencialmente preocupada com a problem?tica do tempo e permeada pela cren?a em uma natureza m? da cria??o, e que alegadamente teria influenciado de modo significativo algumas ideias de Schelling. Seguir-se-? uma avalia??o das aproxima??es entre Gnosticismo, gnose e pensamento alem?o (cap?tulo II) e outra particularmente dedicada ?s aproxima??es schellinguianas ao Gnosticismo (cap?tulo III). Analisar-se-? ent?o o Freiheitsschrift como texto onde Schelling, tendo feito uma apropria??o muito particular do Gnosticismo, vai al?m da teodic?ia kantiana (cap?tulo IV). Interrogar-se ? ent?o (cap?tulo V) se algumas ideiaschave da filosofia schellinguiana (sobre a gnose, a cria??o, a dualidade, o tempo, o mal) s?o concebidas de um modo essencialmente distinto daquele do Gnosticismo hist?rico, apesar do muito que se disse em contr?rio. Apresentar-se-? em seguida a proposta de uma chave Plat?nica-plotiniana para o entendimento das rela??es entre o tempo e o mal no Freiheitsschrift (cap?tulo VI), passando-se logo em seguida ?s considera??es conclusivas (cap?tulo VII). Constata-se que o Gnosticismo e o Neoplatonismo constituem sistemas por vezes convergentes entre si, e que o pensamento alem?o ? um dos espa?os dessa converg?ncia. N?o obstante essa constata??o, ? poss?vel afirmar que o pensamento schellinguiano, com sua valoriza??o do tempo e de uma certa percep??o do mal, ? essencialmente antign?stico, a despeito de algumas observa??es em contr?rio