In Ahnung und Gegenwart Eichendorff makes no specific reference to the subject of happiness. Because of this, this theme must be explored indirectly through an analysis of the society and characters depicted in the novel. By abstracting those characteristics which Eichendorff describes as creating happiness in the society and the individual one can construct a thesis representing his views in this regard. In this novel Eichendorff contrasts two societies— the artificial permissive society of the court, whose attitudes he satirizes, and the wholesome rural society, whose attitudes he condones. The latter conserves the traditional Christian-Germanic virtues of "treue Sitte und Frömmigkeit" and, as such, one assumes, represents the author's ideal of the truly happy society. Eichendorff recognizes individual differences and realises that human beings seek happiness in many different ways. He realizes that men and women differ radically in this respect. Men seek happiness primarily through a career. Women seek it in love. Eichendorff also realizes the variation in human temperament which transcends sexual differences. He realizes that extroverts seek happiness actively in the world— possibly in some political commitment—and are likely to seek fulfillment through marriage. (This is true of Leontin.) Introverts, on the other hand, tend to seek fulfillment through their own inner resources—through the practice of art or religion. They are also more apt to sublimate their desire for human love into some aesthetic or spiritual ideal. (This is true of Friedrich.) But although Eichendorff does not prescribe any particular form of human fulfillment, he does prescribe the conditions under which happiness is to be sought. He is convinced that there are certain inner qualities which the individual must possess if he is to achieve it. These are the same qualities which motivate the ideal rural society, "treue Sitte und Frömmigkeit," morality and religion. Only by subjecting himself to these ordering influences can the individual attain peace and harmony, the fruits of happiness. If the individual does not subject himself to them, his life becomes disordered and he shatters on life. Morality is necessary to protect the individual from disturbing emotional experiences which may disrupt his life. Spirituality is necessary to ensure the inner equilibrium which is conducive to happiness. Eichendorff, however, does not present a facile, Victorian view of life. Although he stresses the necessity of morality and religion as bases of an ordered and happy life, he nowhere promulgates the naive view that all individuals are capable of exercising these virtues. He realizes that all individuals are limited by heredity and environment and that, consequently, "will-power" itself is an inherited, or acquired, characteristic. Not all individuals, when frustrated in their search for happiness have the capacity to restrain themselves by morality or sublimate themselves in religion. (Thus, Romana commits suicide, Erwin dies of a broken heart, and Rudolf escapes into a life of magic.) Eichendorff does not give preference to any particular form of human fulfillment. Nevertheless it is not unreasonable to assume that Friedrich, from whose viewpoint the novel is written, represents Eichendorff1s ideal of human development. Friedrich is a contemplative, a self-contained personality able to attain fulfillment through his own inner resources. He is able to experience the joy of creativity and that of an intimate relationship with God, profound human experiences unrelated to the vicissitudes of the external world. His happiness is thus more enduring than- that of those who seek it outside of themselves. And yet, although he is physically isolated from the world, he has the assurance of serving it in the most meaningful manner. Through his prayers as a religious he hopes to reawaken those forces of morality and religion which alone will restore happiness to his society. / Arts, Faculty of / Central Eastern Northern European Studies, Department of / Graduate

Orientador: Luiz Gonzaga de Mello Belluzo / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Economia / Made available in DSpace on 2018-07-13T20:36:54Z (GMT). No. of bitstreams: 1 Nascimento_IvanCoelho_M.pdf: 3885622 bytes, checksum: 6664fe1a0ac209a8c13236632952165f (MD5) Previous issue date: 1987 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Economia

Orientador: Mario Luiz Possas / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Economia / Made available in DSpace on 2018-07-18T12:16:44Z (GMT). No. of bitstreams: 1 Campregher_GlauciaAngelica_M.pdf: 6592117 bytes, checksum: 6b2197be2cc84a4e070890e498fc9a26 (MD5) Previous issue date: 1993 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Economia

Orientador: Ricardo Luiz Coltro Antunes / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-19T22:31:34Z (GMT). No. of bitstreams: 1 Ranieri_JesusJose_M.pdf: 4569628 bytes, checksum: 6b285bd048fed62fafdfd79c2651bc83 (MD5) Previous issue date: 1995 / Resumo: Não informado / Abstract: Not informed / Mestrado / Mestre em Sociologia

Submitted by Pedro Barros (pedro.silvabarros@ufpe.br) on 2018-10-02T21:57:23Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) DISSERTAÇAO Vinícius Gomes Lobo.pdf: 1350530 bytes, checksum: 87262bf3614e5affd7e3f8555c69f17c (MD5) / Approved for entry into archive by Alice Araujo (alice.caraujo@ufpe.br) on 2018-11-22T22:34:36Z (GMT) No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) DISSERTAÇAO Vinícius Gomes Lobo.pdf: 1350530 bytes, checksum: 87262bf3614e5affd7e3f8555c69f17c (MD5) / Made available in DSpace on 2018-11-22T22:34:37Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) DISSERTAÇAO Vinícius Gomes Lobo.pdf: 1350530 bytes, checksum: 87262bf3614e5affd7e3f8555c69f17c (MD5) Previous issue date: 2013-08-02 / CNPq / O objetivo desta dissertação é compreender como o social é abordado pelo pensamento de Karl Marx. Nesse sentido, é preciso que se destaque que não queremos apontar a compreensão que tem Marx das formas históricas ou empíricas através das quais se manifesta o social, ou seja, sua análise das engrenagens que movem a sociedade capitalista, mas sim as ideias que orientam sua compreensão sobre a natureza do social, sobre a forma como o mesmo existe enquanto objeto específico. A questão fundamental aqui, portanto, é a seguinte: o que é o social para Marx? A partir de nossas primeiras leituras e investigações, chegamos à conclusão que não se poderia responder adequadamente a tal pergunta sem nos remetermos às influências filosóficas que marcam o pensamento desse autor, dentre as quais, consideramos a filosofia de Hegel como aquela que, no sentido de nossa questão de pesquisa, é a mais decisiva. Assim, tentaremos chegar à resposta sobre o social em Marx por um caminho que começa com algumas ideias da filosofia hegeliana. Após essa etapa inicial, veremos então como Marx, primeiro, faz uma apropriação crítica de tais ideias e, segundo, como agrega a estas algumas ideias e posicionamentos próprios. Ao final, o que esperamos deixar claro ao leitor é como Marx elabora um novo quadro conceitual para se pensar a manifestação do social, quadro este que, como observaremos pormenorizadamente, fundamenta-se em dois pressupostos: o de que social é uma realidade sintética e o de o mesmo depende basicamente da experiência econômica ou material. Assim, a partir de uma análise pormenorizada da manifestação desses dois pressupostos na obra de Marx, observaremos que, para esse pensador, o social não é um objeto unívoco, um ente com uma forma particular transcendente, mas uma totalidade articulada de forças diversas cujo epicentro é realidade material ou a reprodução coletiva da subsistência vital. / The objective of this dissertation is to understand how social is approached by the thought of Karl Marx. In this sense, it is necessary to highlight that we do not want to point the understanding that Marx has of the empirical or historical forms through which the social manifests itself, that is to say, his analysis of the gears that move capitalist society, but the ideas that guide his understanding of the nature of the social, of how it exists as a specific object. The key question here, therefore, is: what is social to Marx? From our first readings and investigations, we’ve concluded that one could not adequately answer the question above without referring to the philosophical influences that characterize the thinking of this author, among which we consider Hegel's philosophy as one that, in the sense our research question, is the most decisive. Thus, we will arrive at the answer on the social Marx by path that begins with some ideas of Hegel's philosophy. After this initial step, we'll see then how Marx, first, makes a critical appropriation of such ideas and, second, how he aggregates some of his own ideas and positions. At the end, what we hope to make clear to the reader is how Marx elaborates a new conceptual framework for thinking the manifestation of the social, which it is, as we will observe in detail, based on two assumptions: that the social is a synthetic reality and that it basically depends on the economic or material experience. Thus, from a detailed analysis of the expression of those two assumptions in the work of Marx, we will observe that, for this thinker, the social is not a univocal object, a being with a particular transcendental form, but an aggregate of diverse forces whose epicenter is material reality or collective reproduction of vital livelihood.

This study shows how the image of Karl XII and his political deed has changed in the public debate during a century. The study has also, with the help of analytical tools on uses of history, examined how the memory of Karl XII and his political deeds has been used by focusing on moral, political, ideological, scientific and existential interests. The focus has been on three anniversary years for the king´s death, 30 November 1918, 1968 and 2018 and the reporting in three national Swedish magazines, which are: Dagens Nyheter, Svenska Dagbladet och Aftonbladet.  Based on historical cultural perspective, the analysis of the newspapers shows that the attitude has varied greatly over a hundred years. In 1918 the king was a symbol of the true love of Sweden and was depicted as a hero. The king´s memory was used as a nationalist tool. In 1968 the memory of the king came under heavy critisim from moral standpoints. The king was no longer perceived as a hero but as a dictator. In 2018, the public debate was more influenced by scientific and academic perspectives, including discussions on how the memory of the king has been used by right-wing groups. In summary, the anniversary celibrations have shown that the attitude of Karl XII varied depending on how the society valued its history. / Syftet med denna studie är att undersöka hur bilden av Karl XII och hans politiska gärning förändrats i den offentliga debatten under ett sekel. Studien ska därtill med hjälp av historiebrukstypologi undersöka hur historien om Karl XII och hans politiska gärningar har använts genom att fokusera på moraliska, politiska, ideologiska, vetenskapliga och existentiella intressen. Fokus ligger på tre jubileumsår för kungens dödsdag, den 30 november 1918, 1968 och 2018, samt rapporteringen i tre rikstäckande svenska dagstidningar som är: Dagens Nyheter, Svenska Dagbladetoch Aftonbladet.    Med utgångspunkt i ett historiekulturellt perspektiv visar analysen av materialet att bilden av Karl XII varierat över hundra år. År 1918 betraktades Karl XII som en hjälte och förknippades med fosterlandskärleken. Minnet av kungen blev ett nationalistiskt verktyg. År 1968 blev minnet av kungen än mer politiskt laddat och kom att kritiseras starkt utifrån moraliska uppfattningar. År 2018 är det påtagligt att vetenskapliga och akademiska perspektiv präglar den offentliga diskussionen om kungen, samt uppmärksamhet kring hur högerextrema grupper nyttjar minnet av kungen för politiska syften. Sammanfattningsvis har de studerade jubileumsfirandena visat på att förhållningssättet till Karl XII varierat över tid beroende på samhällets sätt att betrakta det förflutna.

The opera Aniara by Karl-Birger Blomdahl premiered in 1959 and gained much attention forcombining its general serial style with other musical stylistic elements, as it alludes to and citesworks of other styles such as romanticism and jazz. This circumstance was considered amongother things to have led to Aniaras success, as it made the modernistic music more accessible to ageneral audience. I analyse two scenes in Aniara which contain allusions to and citations ofEllington's Ko-ko, Alfvén's Midsommarvaka, Shostakovich's Fifth Symphony, Beethoven's Ninthand the Swedish psalm Tryggare kan ingen vara regarding their intertextual meanings andaccording to Claudia Gorbman's theory of narrativity in film music. The overall function of theallusions and citations is to describe the conflicting emotions and mental states of the people ofthe spaceship Aniara: how they react to the occurring events during their voyage in space andtheir lack of hope. The intertextual references deepen the understanding of the narrative, and thesections with allusions are perhaps comparable to the aria in 1800th century opera, while themainly modernistic passages have a function similar to the drama-propelling recitative. Stylisticdiversity was not new in 20th century opera at the time of Aniara's premiere, however, the clearintertextuality of Blomdahl's allusions in service of narrative can be seen as ahead of its time.

In Southern Moravia and Lower Austria there was engaged by Johann II of Liechtenstein Karl Weinbrenner. This architect left on the estates of the Liechtensteins ineffacable trace. As an architect and later as the director of the Liechtenstein Buildin Office at Lednice he projected a great number of buildings and some of them remained intact up to these days. Churches, chapels, parish houses, school, railway stations, hospitals, gamekeeper's lodges and some smaler farming houses built according to his plans still form a picturesque character of the countryside. At Lednice Karl Weinbrenner worked till 1909, that is for 25 years. In 1909 he was appointed a professor of German Technical School in Prague where he stayed till 1926 and as an emeritus professor till 1938. In spite of that we do not know too much about his life and work. In literature his name is mentioned only in case of church of Visitation of Virgin Mary at Poštorná and of church St. Michael the Archangel at Ladná. In Bohemian Lands there was not published any work dedicated to his life and work. The aim of this thesis is to write a monograth and to incorporate it into the context of late historism architecture.

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Thesis advisor: James W. Morris / Lawrence Cunningham, a Catholic theologian, appraises the study of the saints as a neglected element in the Christian tradition, even within the Roman Catholic tradition where the veneration of the saints is one of its distinctive features, and there is an elaborate system to canonize saints. Cunningham wrote his critique in 1980, and yet its validity remains true even today. Although the study of the saints is still marginal in Christian theology, there are some notable efforts dedicated to rethinking the theology of saints. This dissertation, which corresponds to those efforts, deals with one question that emerges from today’s multi-faith context: “Is it possible for Christians to acknowledge individuals of non-Christian religious traditions as saints?” To give an affirmative answer to the question, this dissertation project proposes an inclusive theology of saints that includes non-Christian saintly figures. Assuming a confessional stance in the method of comparative theology, the primary purpose of this project is to enrich the Christian systematic theological discourse of saints and sainthood through learning from other traditions in this case Islam. Saints in Islam are called the “friends of God” (awliyā’ Allāh; sing. walī Allāh). The term is based on a Quranic verse, “Verily, the Friends of God have no fear nor sorrow” (10:62). Another textual ground for the saints in Islam is the sayings of Prophet Muhammad (pl. ahādīth; sing. hadīth). One famous hadīth related to the saints states that, “When they are seen, God is remembered.” In this dissertation, I compare the notion of sainthood and saints from Christian perspectives with Islam, particularly with Ibn ῾Arabī’s concept of walāya. As a comparative theology work, I will describe first the discourse of saint and sainthood in each religious tradition, i.e., Christianity and Islam, prior to doing the actual comparison. Chapters 1 to 4 serve this endeavor. Chapter 1 and 2 explore the discourse from Catholic and Protestant perspectives. I will focus on several Catholic theologians who developed their theologies of saints during and after the Second Vatican Council, i.e., Karl Rahner, Jean-Luc Marion, and Elizabeth Johnson. Besides, I will also draw insights from two prominent Protestant theologians, Dietrich Bonhoeffer and Paul Tillich. Chapter 3 introduces the topic of saints and sainthood in Islam from a phenomenological, textual, and theological perspective. Ibn ῾Arabī’s concept of the walāya occupies the whole chapter 4. It is important to note that the chapter does not describe Ibn ῾Arabī’s thought exhaustively because I have already selected certain materials for the comparison. The comparison yields three theological constructs as features of an inclusive theology of saints: saints as manifestations and revealers of God’s self-communication, the hiddenness of saints, and saints as companions. Each of these theological constructs will be explored in chapters 5 to 7. These theological constructs correspond to the proposed metaphor of the community of friends of God that could enrich the current Christian symbol of the communion of saints. Last, chapter 8 functions as an excursion to underline the practical side of my proposal of an inclusive theology of saints. I will provide two contemporary cases of Muslim-Christian cross veneration of saints to connect the more theoretical aspects of this dissertation with the living reality of people. / Thesis (PhD) — Boston College, 2020. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology.