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Despite the great number of published works that deal with English prosody or the more restricted subject of versification, there is a noticeable scarcity of studies that describe the practices of individual poets. One of the more apparent reasons for the meager number of versification studies is the instability of the basic criteria by which a poem is examined. Prosodists quite simply find it difficult to establish concrete principles of scansion that are acceptable to all other prosodists. Without going into discussion of the various schools of thought on metrical structure, suffice it to say that there are conflicting opinions about such basic points as what constitutes a line of verse, for example, or what makes up a rhythmical unit or even an increment of sound. With such fundamental concepts in doubt, it becomes understandably difficult to speak on the subject of prosody with any degree of confidence. However, since this study is concerned with the versification of the poetry of Matthew Arnold, and since much of the criticism of the tenets of prosody is quite modern, it doesn't seem too amiss to ignore much of the most recent material on scansion and discuss Arnold according to the traditional syllable-stress system of metrical analysis. It goes without saying that Arnold was a part of the great tradition of English poets and that any metrical theories he might have had would have had their basis in the traditional system of metrics. This thesis will support such a proposition, as well as the belief that any systematic study of the verse of a poet will enhance the appreciation of that poet to a degree far overshadowing whatever faults may exist in the system of scansion used. In addition to showing Arnold's practices with meter, this paper will attempt to describe his chronological development as a metrist.

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<p> Was Jesus multilingual? Which languages did he speak? What does the linguistic composition and sociolinguistic situation of first-century Palestine look like? On what occasions were Hebrew, Aramaic, Greek, and Latin spoken in that ancient community? These questions have biblical scholars searching for answers since the sixteenth century, proposing different opinions on the issues related to these questions. Answers to these questions significantly influence our understanding of the various sociolinguistic elements and facets of early Christianity, the early church, and the text of the New Testament. But those answers depend upon our depiction of the multifarious sociolinguistic dynamics that compose the speech community of ancient Palestine, which include its historical linguistic shifts under different military regimes, its geographical linguistic landscape, the social functions of the languages in its linguistic repertoire, and the specific types of social contexts where those languages were used. Using a sociolinguistic model, this study attempts to paint a portrait of the sociolinguistic situation of ancient Palestine, consequently providing answers to these questions.</p> / Thesis / Doctor of Philosophy (PhD)

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Notre objectif étant d’évaluer la capacité que possède le programme de philosophie pour les enfants à former les jeunes aux vertus, nous avons cru bon d’organiser notre recherche de (puisque les vertus sont un type d'habitas), ce qui nous permettra de mieux présenter la notion de vertu. Par la suite, nous effectuons une présentation de 5 vertus particulières (courage, tolérance, justice, prudence et tempérance), et c’est à partir de ces vertus que nous évaluons le programme de philosophie pour les enfants. Cependant, puisqu’il est question de formation, nous prenons appui sur deux éléments essentiels de formation dans l’approche de Lipman: la pratique de la pensée critique et du dialogue. Ainsi, nous tentons d’évaluer si ces pratiques correspondent ou non aux exigences d’une formation aux vertus.

As Matthew Arnold saw the philosophies of the classical ancients as touchstones for evaluating the new political and social philosophies of his own time, Arnold himself has served as a "touchstone" for historians who must evaluate the political and social events of the Victorian Age. Arnold made many comments about the three great Prime Ministers of his time: Lord Palmerston, Benjamin Disraeli, and William E. Gladstone, and about the policies of their respective administrations. Arnold's point of view toward these men is reflected in personal letters to members of his family and in his most significant political works, Culture and Anarchy and Friendship's Garland. In the study that follows, these selections are examined in terms of the three Prime Ministers. Chapter I is an introduction to Arnold's political philosophy and an account of Arnold's comments about Disraeli, for of the three, Arnold had the least to say about Disraeli. Arnold dwells almost exclusively on differences he has with the government, and he found less to disagree with in Disraeli's policies than with the others. Arnold's reactions to Disraeli were more personal in nature than political. Chapter II deals with Lord Palmerston's administration and with key events and people associated with it. Chapter III deals more specifically with Culture and Anarchy and with political and social events that served as a background for Arnold's commentary. Finally, Chapter IV concentrates on the Gladstone years, concluding with Arnold's assessment of the Liberal party and its leader in "The Nadir of Liberalism."

The thesis consists of a selection of original poems and an essay on the literary relationship between Matthew Arnold and T. S. Eliot. The poems are loosely related in theme; they are the responses of the poet to the various forces in his upbringing, such as literature, religion and the American Southwest. The essay compares the literary criticism of Arnold and Eliot, the foremost critics of their respective periods, with special attention to Eliot's criticism of Arnold. The conclusion is that despite this criticism Eliot accepted Arnold's major critical precepts and perpetuated in his own work Arnold's central concerns about literature and culture.

Submitted by admin tede (tede@pucgoias.edu.br) on 2016-11-07T11:01:34Z No. of bitstreams: 1 ELENICE FÁTIMA DE OLIVEIRA.pdf: 1072349 bytes, checksum: 1a3f4cc8b302438eb519419648d7b96a (MD5) / Made available in DSpace on 2016-11-07T11:01:34Z (GMT). No. of bitstreams: 1 ELENICE FÁTIMA DE OLIVEIRA.pdf: 1072349 bytes, checksum: 1a3f4cc8b302438eb519419648d7b96a (MD5) Previous issue date: 2016-10-03 / The Gospel According to Matthew is a collective work produced by a community of Judeo-Christians. This communities history is intertwined with the Israel own history. Hebrews/jewels confronted much opposition, by a succession of dominations and cultural influences, to construct one Society based on God’s Alliance with the nation. These conflicts originated many schools of religious/cultural thoughts, liberations movements and mixed groups. The Jesus’s movement was a messianic/popular movement that defended the alliance renovation and resistance to dominations. Your disciples gave continuity to these movement making Judeo-Christians communities. The Gospel according to Matthew was produced to meet the community actual needs. Therefore, this Gospel brings the Peace and Sword theme in overlap in Mt 10, 34-36, to demonstrate the community in crisis reality with Jewish leaders of the same time and with the roman’s pax system. This search works this theme (Peace and Sword in Matthew) starting to the hypothesis that Matthew’s Jesus does not conform to the current system and subvert it. The Gospel according to Matthew presents to the community members an alternative way. / O Evangelho de Mateus é fruto de um trabalho coletivo produzido por uma comunidade de judeu-cristãos. A história dessas comunidades se confunde com a própria história de Israel. Os hebreus/judeus enfrentaram muitas resistências, por meio de uma sucessão de domínios e influências culturais, para construírem uma sociedade baseada na Aliança de Deus com o povo. Esses conflitos deram origem a muitas correntes de pensamento cultural/religioso, movimentos de libertação e grupos mistos. O movimento de Jesus foi um movimento messiânico/popular que defendia a renovação da Aliança e a resistência aos domínios. Os seus discípulos deram continuidade a esse movimento criando as comunidades de judeu/cristãos. O Evangelho de Mateus foi produzido para responder necessidades atuais da comunidade. Assim, este Evangelho traz o tema da paz e da espada em justaposição em Mt 10,34-36, para demonstrar a realidade da comunidade em crise com os líderes judeus da época e com o sistema da pax romana. Esta pesquisa trabalha este tema (A paz e a espada em Mateus) a partir da hipótese de que o Jesus de Mateus não se conforma com o sistema vigente e o subverte. O Evangelho de Mateus apresenta aos membros da comunidade um caminho alternativo.

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