This thesis examines three manuscripts which demonstrate negative attitudes towards the Latin translation of the fourteenth-century Old French mystical work The Mirror of Simple Souls, written by Marguerite Porete. Marguerite was burned at the stake for heresy in Paris in 1310, and her Mirror was also condemned and meant to be destroyed. The Mirror survived inquisitorial efforts to exterminate it, was translated into Italian, Middle English, and Latin, and became accepted and valued by many religious circles in the later fourteenth and early fifteenth centuries. Examination of the Latin manuscripts, however, demonstrates that there was also a continuing trend of opposition towards and condemnation of the Mirror, even after its original Parisian condemnation was forgotten. This level of opposition is not seen in the Mirror's other vernacular circulations, making the Latin tradition unique in the amount of censure it received. This demonstrates a multi-faceted tradition in the Mirror's circulation, showing that the Mirror, rather than entering definitively into either the realm of orthodoxy or heresy, instead had a place in both, occupying a grey area between the two. This thesis provides new and detailed information on manuscripts which have never been studied in their own right by Mirror scholars, and examines these codices' implications both for the circulation of the Latin tradition and for the history of the Mirror's post-condemnation circulation as a whole.

This case study of members of Iraq Veterans Against the War explores how identity, institutional context and affiliation, emotions, and the notion of healing come together in the experience of activism. Using an interpretive approach, I employ in-depth interviews and observation derived primarily from one local chapter, and visual and textual analysis of newspaper articles, organization documents, and video footage of IVAW actions including Operation First Casualty and the 2012 Medal Return, to better understand the ways in which identification with the institution these activists simultaneously attempt to undermine, the military, shapes their identity and subsequent activism in terms of the actions, strategies and tactics they engage in. I also explore the ways in which their experiences in war and the military have shaped their activism in terms of emotions and the notion of healing. This study finds that identifying as anti-war veterans and deploying that identity in activism enables an insider/outsider status that informs their critique and establishes legitimacy and political standing, which is evident in their public activism. I also find that within this context an emotion culture is created that enables the possibility for healing, catharsis, and the development of a politicized understanding of the mental and physical consequences of war that is intended to empower and mobilize veterans into anti-war activism.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-07-19T11:23:46Z No. of bitstreams: 1 diogotomazpereira.pdf: 1570437 bytes, checksum: 83a3dbee30ae2e573a19d5550b79b519 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-09T15:09:17Z (GMT) No. of bitstreams: 1 diogotomazpereira.pdf: 1570437 bytes, checksum: 83a3dbee30ae2e573a19d5550b79b519 (MD5) / Made available in DSpace on 2017-08-09T15:09:17Z (GMT). No. of bitstreams: 1 diogotomazpereira.pdf: 1570437 bytes, checksum: 83a3dbee30ae2e573a19d5550b79b519 (MD5) Previous issue date: 2017-05-25 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / Estudos realizados sobre a Inquisição Moderna ocorrem substancialmente em duas direções: uma análise sobre os aspectos jurídicos-institucionais do Tribunal do Santo Oficio e, sob outra ótica, uma investigação sob determinadas transgressões que foram alvo de perseguições. O presente trabalho enquadra-se na segunda vertente, onde buscarei examinar os processos-crime dos réus julgados pelos delitos de blasfêmia e de proposições heréticas, oriundos do Brasil, que se encontravam sob jurisdição do Tribunal de Lisboa. Após uma distinção entre os dois delitos - que facilmente são confundidos por estarem relacionados à fala -, buscarei uma análise que mostre como as blasfêmias estavam enraizadas na cultura do colono na América portuguesa. Expressões que faziam parte do dia a dia de homens e mulheres, jovens ou velhos; discursos grosseiros, jocosos, rústicos, que não visavam atacar, ofender, mas sim, expressar uma insatisfação momentânea. Quanto às proposições heréticas apresentarei os agentes históricos desse delito que, normalmente, eram pessoas instruídas na fé, que sabiam ler e escrever. Oposta às blasfêmias, as proposições tinham o intuito de romper, de agredir, de gerar novas ideias e propagá-las o máximo possível. As análises realizadas na presente dissertação sobre a perseguição aos delitos de blasfêmias e proposições heréticas servirão como auxilio na busca pelo entendimento da realidade social vivida pelos colonos do Novo Mundo frente às políticas de intolerância do Santo Ofício português e seus desdobramentos. / Most studies carried out on the Modern Inquisition subject occur substantially on two perspectives: through the analysis of legal formalities of the Holy Office and, from another point of view, through the investigation of transgressions that were persecuted. This paper is part of the second type of perspective, where I will try to examine the criminal proceedings of the defendants who were tried for the crimes of blasphemy and heretical propositions coming from Brazil, which was under the jurisdiction of the Lisbon Court. After a distinction between the two offenses - which are easily confused because they are related to speech - I will seek an analysis that shows how blasphemies were rooted in the colonist's culture in Portuguese America. Expressions that were part of the daily life of men and women, young or old; discourses that were crude, jocular, rustic, not aimed at attacking, offending, but expressing a momentary dissatisfaction. As for the heretical propositions, I will present the historical agents of this crime, who were usually people of faith who knew how to read and write. Opposed to blasphemies, the propositions were intended to break, to attack, to generate new ideas and to propagate them as much as possible. The analysis conducted in this dissertation about the persecution of crimes of blasphemies and heretical propositions will serve as an aid in the search for comprehension of the social reality lived by the settlers of the New World against the policies of intolerance of the Portuguese Holy Office, as well as its unfoldings.

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

The Gospel According to Thomas is found in the second manuscript of codex II of a set of texts found in Nag Hammadi, Egypt, collectively referred to today as the Coptic Gnostic Library. This gospel was readily identified as Thomas due to fragments of a Greek version of the text having already been discovered and identified in the 1890s at Oxyrhynchus, Egypt. However, the discovery near Nag Hammadi in 1945 C.E. was not of fragments, but it actually contained the entire text of Thomas. Thus, the finding of the entire text in Nag Hammadi brought about a set of questions that had not yet surfaced from the fragments of Thomas previously found at Oxyrhynchus, Egypt. For example, was Thomas actually written by Didymus Jude Thomas? If Thomas did not write it, then by whom was it written, and why did the actual author claim it to be written by Thomas?

Using the framework set up by rhetorical critic Thomas M. Lessl in his article "Heresy, Orthodoxy, And The Politics Of Science", this study examines the ways in which heretical discourse defines community boundaries and shapes perceptions of right belief. Specifically, this study analyzes the historic conflict in the Lutheran Church-Missouri Synod which produced the doctrinal statement "A Statement of Scriptural and Confessional Principles". Comparison is made between this event and other "heretical" conflicts in other discourse communities. This study concludes that community boundaries must be drawn, and that a doctrinal or policy statement is a useful rhetorical tool to accomplish such a task. Rhetorical critics may assist in this by examining heretical conflicts as historical trends, rather than emotional dissonance.

This thesis deals with the concept of modernity called "nadcivilizace" ("supercivilization") that was developed in the nineteen-fifties by Czech philosopher Jan Patočka (1907-1977) in his originally unpublished study Nadcivilizace a její vnitřní konflikt. The main goal of the thesis is to introduce this concept in the framework of the author's life and work, as well as in the context of current research in the field of historical sociology. This goal is fulfilled through three main steps, which are preceded by preliminary remarks about the issues of nowadays civilizational analysis. The first part is focused on the introduction of the author's concept of modernity as it was presented in the aforementioned study. Patočka's original term "nadcivilizace" is introduced and put into the context of civilizational analysis. At the same time, the circumstances of the genesis of the text, and the spiritual framework of the epoch in which Czech philosopher lived, are presented. Second part attempts to put the original concept into the author's lecture of philosophy of history, and to demonstrate the changes that occurred in Patočka's understanding of modernity in his work Kacířské eseje o filosofii dějin (Heretical Essays in the Philosophy of History, 1975). Finally, the last part is dedicated to the problem...

The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice. / Religious Studies and Arabic / M.A. (Arabic)

The boundaries of normative Islam are critically explored in this thesis, which presents a translation of the most important aspects of a modern study on bid‘ah (heretical innovation), by the late Egyptian Reformist Scholar, Shaykh Muhammad al-Ghazālī (1917 – 1996). The translator’s introduction contextualizes the life and work of the author and also briefly locates this particular study within the broader framework of classical and contemporary writings on the subject of bid‘ah. Only the book’s introduction, first three chapters (constituting the theoretical spine of the original work), and conclusion are translated. The first chapter is an introductory excursus into Islamic law, necessary to enable the reader to grasp the legal debate on bid‘ah. The second chapter casts a wider net, examining the influence of foreign elements upon Islamic thought, while the third chapter deals specifically with the topic of bid‘ah. The short conclusion reaffirms the importance of normative Islamic practice. / Religious Studies and Arabic / M.A. (Arabic)