This qualitative frame analysis examines how print media handles the concept of Fundamentalist Christianity. The researcher examined news reports in four prominent national newspapers over the ten-year period between 2000 and 2009 for references made to Fundamentalist Christianity. The sample is examined on the basis of Mark Silk's "topoi," a term taken from classical rhetoric meaning commonplaces or themes (1995). Silk outlines seven common topoi on which stories about religion are written, and these are utilized as a framework for this present study. While much has been written and researched on how religious groups, Fundamentalist Christians, and Evangelicals use mass media to promote their message to a secular audience, few studies have examined how the secular press frames Fundamentalist Christianity. This study, therefore, fills an existing literature gap by dissecting the portrayal of a demographic that has had a historical and cultural media presence for more than a century.

The revival of classical rhetoric has come to be seen as a defining feature of the Renaissance, one manifest in a vast body of educational literature and cultural commentary. This discourse borrows and reshapes principles of Greek and Roman rhetoricians for contemporary social purposes. Much of the early scholarship on this cultural trend emphasizes the connection between the revived classical rhetoric and the self-conscious civic humanism apparent in school curricula and learned culture. The figure of the orator played an especially important role in this movement. Scholars have pointed out that the orator was presented by many educators and social critics as a noble vir civilis, one learned in literature, articulate in speech, and active in civil society. While Renaissance reformulations of classical oratory and emphases on the figure of the orator have been studied quite extensively as they appear in written works of the period, much less attention has been given to civic orations actually delivered. This study attempts to redress that gap in our understanding of early modern civic discourse, especially by investigating the triangulated relationship between humanist rhetorical education, Renaissance concepts of the power of eloquence, and civic speech as an institutionalized rhetorical practice. Parliament, often compared by Tudor writers to the Greek Areopagus and Roman Senate, provides an ideal locus of investigation, since the speeches delivered there were categorically civic in nature and regularly addressed the traditional subjects of classical deliberative oratory. Yet close analyses of speeches from Elizabeth I's 1566 session reveal that the common Renaissance images of the orator are unsuitable for characterizing the expressions of civic voice exhibited in actual public speaking, just as the classical codification of civic speech provides an insufficient hermeneutic tool for understanding the rhetorical purposes of orations delivered in Tudor institutions. Parliamentary orators did not see the revived classical rhetoric as the only, or even the primary, tool for composing orations in civic venues, but rather drew significantly upon institutional customs, procedural gestures, and alternative language arts, such as dialectic and sermonic prophesying, in order to establish finely nuanced stances within the rhetorical situation. / text

This paper is a case study of the Sweden Democrats with the aim to better understand the nature of the immigrant-critical nationalist parties, often referred to as right-wing extremist, right-wing populist etc. who has had success in several countries, and their ideological roots. A comparative descriptive analysis has been done of the ideas of the Sweden Democrats' ideology, with the aim to identify and examine the presence of fascism ideas in SD's ideology. On the basis of the existing research has an ideal type been formulated what fascism most basic ideas are. With this idealtype as an analytical tool has SD's party platform, political speeches, SD-kuriren and Jimmie Åkesson's book, etc. been analyzed. It has been possible to demonstrate the similarities and differences between the SD's and fascist ideas. Ideas of SD which is also a typical feature of fascism is the opposition to the conduct of immigration policy and to stop or limit immigration which appears as the party's most prominent idea that is also a typical feature of fascism. The myth of the betrayed people's home “Folkhemmet” appears to be a typical "mystical core" in the SD's thinking which is similar to the example stab-in-the-back legend of Nazism. The idea about the third way and a excluding nationalism that sees diversity as a threat is common within fascism while the differences is that the SD profess democracy and denounces anti-democratic ideas. SD is like the fascists not pacifists but has not, moreover, any typical fascist ideas on the war in its program. The multicultural society is considered a threat, which is similar to the ideas of fascism, and SD considers that a culture war is going on, especially with Islam. SD has some ideas in common with fascism that indicates continuity from the interwar fascism. Other ideas differ from the ideas of fascism, which shows that the party has been partly done up with its ideological roots. The type of thought structures identified in the analysis of the Sweden Democrats have several ideas in common with the fascist discourse, but there are also similarities with the humanist Enlightenment discourse in the affirmation of democracy.

No description available.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Ce mémoire se focalise sur la pièce Antony and Cleopatra de Shakespeare en relation avec la pensée biblique, l’humanisme de la Renaissance et les caractéristiques de la tragédie comme genre littéraire et philosophie grecque. La chute d’Adam et Eve dans la Bible, ainsi que le conflit entre le héros tragique et les dieux, sont deux thèmes qui sont au centre de ce mémoire. Le mythe de la chute d’Adam et Eve sert, en effet, d’un modèle de la chute—et par conséquent, de la tragédie—d’Antoine et Cléopâtre mais aussi de structure pour ce mémoire. Si le premier chapitre parle de paradis, le deuxième évoque le péché originel. Le troisième, quant à lui, aborde une contre-rédemption. Le premier chapitre réfère à l’idée du paradis, ou l’Éden dans la bible, afin d’examiner ce qui est édénique dans Antony and Cleopatra. La fertilité, l’épicuréisme, l’excès dionysien sont tous des éléments qui sont présents dans la conception d’un Éden biblique et Shakespearien. Le deuxième chapitre est une étude sur la tragédie comme genre fondamentalement lié à la pensée religieuse et philosophique des grecs, une pensée qui anime aussi Antony and Cleopatra. Ce chapitre montre, en effet, que les deux protagonistes Shakespeariens, comme les héros tragiques grecs, défient les dieux et le destin, engendrant ainsi leur tragédie (ou ‘chute’, pour continuer avec le mythe d’Adam et Eve). Si le deuxième chapitre cherche à créer des ponts entre la tragédie grecque et la tragédie Shakespearienne, le troisième chapitre montre que le dénouement dans Antony and Cleopatra est bien différent des dénouements dans les tragédies de Sophocle, Euripide, et Eschyle. Examinant la pensée de la Renaissance, surtout la notion d’humanisme, la partie finale du mémoire présente les protagonistes de Shakespeare comme des éternels rebelles, des humanistes déterminés à défier les forces du destin. / This thesis focuses on Shakespeare’s Antony and Cleopatra in relation to biblical thought, Renaissance humanism, and tragedy as a literary genre and Greek philosophy. The fall of Adam and Eve as well as the conflict between the tragic hero and the gods are two themes that are at the center of this work. The myth of the fall of Adam and Eve functions as a model for the fall—and thus the tragedy—of Antony and Cleopatra and is also the very structure of this study. If the first chapter talks about heaven, the second evokes the original sin. The third chapter investigates a ‘counter-redemption’. The first chapter refers to the idea of heaven, or Eden in the Bible, in order to examine the idea of Eden in Antony and Cleopatra. Fertility, Epicureanism, and Dionysian excess are all elements that are present in the conception of a biblical and a Shakespearean Eden. The second chapter is a study of tragedy as a genre fundamentally related to ancient Greek religious thought and philosophy—which is also the case in Antony and Cleopatra. This chapter demonstrates that the two Shakespearean protagonists are indeed similar to Greek tragic heroes, constantly defying gods and fate, thus, engendering their own tragedy (or ‘fall’, to continue with the myth of Adam and Eve). If the second chapter seeks to bridge Greek tragedy and Shakespearean drama, the third, however, shows that the ending in Antony and Cleopatra is different from the endings in plays by Sophocles, Euripides, and Aeschylus. Analyzing the philosophy of the Renaissance, especially the notion of humanism, the final chapter of this work introduces Shakespeare’s protagonists as eternal rebels, humanists who are determined to defy the forces of fortune.

Vollst. zugl.: Zürich, Univ., Habil.-Schr., 2006

Thesis (M. Arch. D.U.)--University of Notre Dame, 2006. / Thesis directed by Steven W. Semes for the School of Architecture. "April 2006." Includes bibliographical references (leaves 49-50).

Made available in DSpace on 2016-06-02T19:35:40Z (GMT). No. of bitstreams: 1 3048.pdf: 1915874 bytes, checksum: 962a55044bd6a20d81cc5f613820507a (MD5) Previous issue date: 2010-02-22 / Financiadora de Estudos e Projetos / This thesis was developed with the objective of elucidating the factors that has caused the low academic performance in public schools. To make possible this achievement of this job was used to reconstruct the history of education with reference to public school in the municipalities of São Bernardo do Campo, Diadema and São Paulo state; dedicated special attention to curriculum and teaching program between 1930 and 2008. Analyzing the primary and secondary sources, was identified and marked the influence of two meaningful theoretical perspectives on the composition of the curriculum: one the one hand the traditional teaching influenced by many currents of humanism, and others, the New School, influenced pragmatism, more recently the ideas of the New School was revived by constructivism. To be properly exposed the results of this research and analysis developed the thesis has been separated into five chapters that is concerned with the exhibition of historical facts and analysis the documents founded relative to the current model of education and education policy accomplish between the decade of 1930 and 1990, and to expose the theoretical analysis for the ideal that guided reforms in educational policy in the period portrayed analysis of philosophical principles of pragmatism and constructivism and the facility of taking a critical parameter as the basis of humanism and purpose of new positivism. In conclusion it was emphasized the predominance of pragmatist ideal in education policy under slopingly the pedagogy sphere and reflect professional development in prejudice of scientific, cultural and humanistic development, as a cause of low quality of education. / Esta tese foi desenvolvida com o objetivo de identificar os fatores que têm provocado o baixo rendimento escolar nas escolas públicas. Para tornar possível a realização desta tarefa, recorreu-se à reconstituição da história da educação, tomando-se como referência a rede pública de ensino dos municípios de São Bernardo do Campo e Diadema e do estado de São Paulo, dedicando atenção especial ao currículo e aos programas de ensino entre 1930 e 2008. Ao se analisar as fontes primárias e secundárias, verificou-se a influência bem marcante de duas correntes teóricas na composição do currículo: de um lado, o ensino tradicional, influenciado pelas diversas correntes do humanismo, e de outro, a Escola Nova, influenciada pelo pragmatismo. Mais recentemente, o ideário desta última foi revigorado pelo construtivismo. Para serem expostos adequadamente os resultados desta pesquisa e análises desenvolvidas, a tese está dividida em cinco capítulos, nos quais realizamos a exposição dos fatos históricos e análise dos documentos encontrados, referentes ao atual modelo de educação e às políticas educacionais realizadas entre as décadas de 1930 e 1990. Além disso, também realizamos análises teóricas referentes ao ideário que norteou as reformas nas políticas educacionais no período retratado análise dos pressupostos pragmatismo e do construtivismo e desenvolvemos uma reflexão crítica tomando como parâmetro as bases do humanismo e os propósitos do neopositivismo. Na conclusão foi ressaltada a predominância do ideário pragmatista nas políticas educacionais, sob o viés da pedagogia das competências e da formação do profissional reflexivo, em detrimento da formação científica, cultural e humanística, como uma causa da baixa qualidade do ensino.

Au carrefour de l’histoire et de la littérature, cette étude biographique consiste d’abord en un questionnement de la place de l’individu dans l’Histoire. À l’aide d’un corpus interdisciplinaire et d’une approche expérimentale de la génétique des textes, elle doit déterminer l’empreinte de la guerre sur la genèse et l’originalité de la position intellectuelle et philosophique de Georges Duhamel à l’égard de la « crise de civilisation », mise au jour par une réflexion sur les conséquences de la guerre. La démonstration vise à établir la corrélation entre sa philosophie morale, son engagement intellectuel et son expérience dans l’ « envers » de la guerre en tant que médecin. Après un état des lieux de la pensée de l’humaniste à la veille de la guerre, la reconstitution des multiples « colloques singuliers » développés par Georges Duhamel avec les soldats blessés livre la matrice des fondements de la « civilisation morale », progressivement élaborée au fil des récits de guerre. Reflet d’une âme individuelle et parcelle de la conscience collective, c’est selon cette double perspective que l’itinéraire de la « civilisation morale » est ensuite reconstitué de 1919 à 1939, du temps des mirages à l’épreuve des périls. Par des jeux d’échelle, l’évolution culturelle de la société et des consciences françaises de la Première à la Seconde Guerre mondiale se dévoile, ainsi que la permanence des enjeux éthiques et métaphysiques soulevés par la violence et la mort de masse du début de siècle. Enfin, le développement s’achève sur les significations et les implications de la Seconde Guerre mondiale sur la « civilisation morale » envisagée dans sa double dimension, métaphysique et culturelle. / In the crossroads of history and literature, this biographical study consists at first of a questioning of the place of the individual in History. By means of an interdisciplinary collection and of an experimental approach of the genetics of texts, we have to determine the mark of the war on the genesis of Georges Duhamel's intellectual and philosophic position towards the “crisis of civilization”, brought to light by a reflection on the consequences of war. The demonstration aims to establish the correlation between his moral philosophy, his intellectual commitment and his wartime experience. After a state of the thought of the humanist on the eve of the war, the reconstruction of multiple “singular colloquium” which Georges Duhamel develops with the wounded soldiers of the Great War delivers the matrix of the foundations of the "moral civilization", gradually achieved over war stories. Window to an individual soul and part of the collective consciousness, this double perspective reconstitutes the path of the “moral civilization” from 1919 to 1939, from time for illusions to test of dangers. By games of scale, the cultural evolution of society and French consciousnesses from the First to the Second World War comes to light, as well as the durability of the ethical and metaphysical issues raised by the violence and the mass die-off at the turn of the century. Finally, the development ends on the meanings and the implications of the Second Conflict on the “moral civilization” envisaged in its double dimension, metaphysics and cultural.