Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-04-05T15:03:41Z No. of bitstreams: 1 claudiovernequeguerson.pdf: 1564842 bytes, checksum: 4771d4df72f5ed4193218495f2d2003e (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-04-24T03:43:19Z (GMT) No. of bitstreams: 1 claudiovernequeguerson.pdf: 1564842 bytes, checksum: 4771d4df72f5ed4193218495f2d2003e (MD5) / Made available in DSpace on 2016-04-24T03:43:19Z (GMT). No. of bitstreams: 1 claudiovernequeguerson.pdf: 1564842 bytes, checksum: 4771d4df72f5ed4193218495f2d2003e (MD5) Previous issue date: 2013-06-17 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O tema dessa tese é o amor em Teresa de Ávila. A contribuição da espiritualidade teresiana é fundamental no sentido de mostrar a importância do indivíduo encontrarse consigo mesmo, na busca de Deus. Encontrar-se consigo mesmo para encontrar verdadeiramente ao Senhor e ao outro. Nesse sentido, é uma experiência para a totalidade do existir: o ser, Deus e o outro. A tese central é de que em Teresa se cria uma ideia de amor a Deus e ao próximo, com a simultânea descoberta de si, em uma forma plena de amor. A apresentação da tese está organizada em quatro capítulos. No primeiro capítulo, são tratados os temas da espiritualidade e mística na perspectiva do século de Teresa e como estão indicados em sua obra. No capítulo dois, são apresentados os temas simbólicos do centro da alma. O capítulo três traça um itinerário da alma para Deus, mostra-se que o resultado da busca de Deus, do outro e de si mesmo é amar a partir do interior. O matrimônio espiritual é tratado como chave para o encontro de si em Deus. No quarto capítulo, é apresentada uma leitura dos temas da oração, da humildade, do desapego e da caridade na obra de Teresa de Ávila. / The theme of this thesis is the love in Teresa of Ávila. The contribution of teresian spirituality is essential in the way of showing the importance of the individual to find itself in the search for God. Find itself to truly find the Lord and the other. In this sense, it’s an experience to the fullness of existence: the being, God and the other. The central emphasis of this work is that a concept of love to God and the other is created, in Teresa, with the simultaneously discovery of oneself, in a broad form of love. The presentation of this thesis is organized in four chapters. The first chapter covers the themes of spirituality and mystic in the perspective of Teresa’s century and how they are indicated in her work. On the second chapter, the symbolical themes of the soul’s center are presented. The third chapter covers an itinerary of the soul to God, showing that the result for trying to find God, the other and itself is, in fact, loving from the inside. The spiritual matrimony is treated as the key to finding the self on God. In the forth chapter is shown a reading of the themes of prayer, humbleness, detachment and charity in the work of Teresa of Ávila.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-06-01T13:20:21Z No. of bitstreams: 1 sibeliuscefaspereira.pdf: 2004097 bytes, checksum: 08c5bba2bd6b09f5586fdee9459a1807 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-02T12:57:07Z (GMT) No. of bitstreams: 1 sibeliuscefaspereira.pdf: 2004097 bytes, checksum: 08c5bba2bd6b09f5586fdee9459a1807 (MD5) / Made available in DSpace on 2016-07-02T12:57:07Z (GMT). No. of bitstreams: 1 sibeliuscefaspereira.pdf: 2004097 bytes, checksum: 08c5bba2bd6b09f5586fdee9459a1807 (MD5) Previous issue date: 2012-10-18 / O trabalho propõe-se a aprofundar o tema da vida contemplativa em Thomas Merton, reconhecendo que a categoria contemplação, mais do que um tema foi um eixo em torno do qual girou toda a sua obra. A tese central é a de que Merton reinaugura um caminho místico e contemplativo de busca e encontro com Deus no tempo e na história. A Realidade divina e a realidade humana como realidades convergentes. Na primeira parte abordou-se o tema da contemplação como experiência de plenitude de vida em três direções: a relação contemplação, escrita e vida; mediações da contemplação; lugares privilegiados da experiência contemplativa. Na segunda parte abordou-se a perspectiva da contemplação no tempo e na história, assim direcionados: o tempo de Merton; seu diálogo com a cultura, a sociedade e a teologia; a relação contemplação e compaixão; e, por fim, a relação contemplação e ação profética, aprofundando sobre temáticas sociais. Assim, entende-se que na mística cristã, contemplação e ação, transcendência e imanência são realidades interdependentes. Nesse sentido, o itinerarium de Thomas Merton é dos mais expressivos, ao traduzir uma ideia de contemplação não como fuga do mundo e sim como experiência no tempo. / The work intends to deep the contemplative life in Thomas Merton, recognizing the contemplation category like one focal theme around that all his work turned. The central thesis is that Merton re-inaugurates a mystical and contemplative path of search and meet with God in times and history. The divine Reality and de human reality like convergences realities. The first part discusses the subject of contemplation like a plenty life experience in three directions: contemplation, write and life relationships; contemplation mediations; privileged places of contemplation. The second part discusses a perspective of contemplation in times and history, thus structured: the Merton‟s time; his dialogue with culture, society and theology; contemplation and compassion relationship; and, finally, contemplation and prophetic action relationship, deeping about social themes. Thus, the research understands that Christian mystic, contemplations and action, transcendency and imannency, are interdependent realities. In that sense, the Thomas Merton itinerarium it‟s one of more expressive, since the contemplation ideia is understands no like escape of world but like experience in times.

Cette étude examine les interactions de la science et du surnaturel dans le cycle de Durtal, de Huysmans. Le protagoniste, parti du naturalisme, se convertit au catholicisme. Cette étrange conversion reflète les renversements à l’œuvre dans la société contemporaine. À la fin du XIXe siècle, la science, figurant le salut et l’espoir de l’humanité, s’est substituée à la religion. Le cycle de Durtal expose les désordres générés par cette inversion. Il s’agit alors de déconstruire les savoirs et les croyances en vigueur afin de forger un ordre qui correspondra enfin au protagoniste : telle est la matrice de ces romans. La pathologie devient l’interface privilégiée de ces interactions, dont les déclinaisons constituent l’objet de nos trois parties. Dégénérescence sociale, création d'imaginaires médicaux portés par la contamination, le texte travaille les frontières entre science et religion, proposant ainsi une nouvelle cosmogonie érigée autour du concept de substitution mystique, propre à la religion catholique. Nous analysons ensuite les principes à l’origine des conflits évoqués: les conversions de l’âme et du corps amènent à fonder à nouveau les relations entre le matériel et le spirituel, le visible et l'invisible. L'écriture apparaît ainsi comme le produit d'une quête alchimique, où les contraires peuvent enfin être réunis. Nous traitons enfin du devenir du roman, déformé par tant d’influences contraires. Le caractère pharmaceutique de l'écriture (Jacques Derrida) met fin à cette crise, et redonne à l'auteur son autorité, faisant du roman de Durtal une œuvre naturaliste et mystique. / This thesis examines interactions between science and the supernatural in Huysmans’s Durtal tetralogy. The protagonist, whose aesthetic and philosophical starting point is naturalism, converts to Catholicism. This unusual conversion reflects social upheavals contemporary with Huysmans’s cycle of novels. In the late nineteenth century, science, emerging as symbol of new hope and salvation for humanity, has in a sense replaced religion. The Durtal cycle catalogues the disorders generated by this replacement, and represents the creation of a new order more suited to Durtal’s persona, through deconstruction of existing codes and beliefs. Thus is shaped the intellectual and aesthetic matrix of the four novels. Pathology is at the intersection of the interactions between science and the supernatural, the various components of which constitute the subject of the three substantive chapters of the thesis. Figuring social degeneration and the creation of imaginary medical worlds founded on contamination, Huysmans’s text explores the boundaries between science and religion, thus offering a new cosmogony constructed around a concept of mystic substitution associated with Catholicism. Analysis of these textual explorations is followed by a study of the body and the soul as the two primary principles contributing to the conflicts articulated in Huysmans’s work. The conversion processes to which the body and the soul are subjected help to build renewed relationships between the material and the spiritual, the visible and the invisible. Writing thus appears as the result of an alchemical quest in which opposites can ultimately be reunited. The thesis concludes with a discussion of the development of the novel form, subject to so many contradictory influences. The pharmaceutical quality – in Derridean terms – of writing ends this crisis and restores the author’s authority, making of the Durtal tetralogy a work that is characterised at one and the same time by its naturalism and by its mysticism.

Icônes humanistes mondiales, Gandhi, Luther King et le Dalaï Lama ont une caractéristique commune : mettre le religieux –envisagé à partir du ''spirituel''– au coeur de leur démarche politique. De quoi singulariser ces ''spirituels engagés'' au sein de l'espace libéral, qui tend à cloisonner le religieux et le politique, surtout en France. Pourtant, des figures politiques du XXe siècle y partagent un certain air de famille avec ces leaders démocratiques originaux, dont Gandhi est le modèle. En effet, parmi bien d'autres (Péguy, Mounier, S. Weil, etc.), trois philosophes contemporains –le socialiste Jaurès (1859-1914), le néothomiste Maritain (1882-1973) et le non-violent Lanza del Vasto (1901-1981)– mettent aussi le ''spirituel'' au centre de leur parcours, même s'ils l'abordent différemment du fait de rapports différents à la religion dominante, le catholicisme. Loin d'une juxtaposition de trois monographies, cette thèse étudie ces cas afin de définir le ''spirituel', terme courant rarement précisé. Elle le conceptualise comme le ''souci du lien avec la réalité ultime'' (l'Absolu, l'Infini, ''Dieu'' pour les croyants), en détaille les effets objectifs (théoriques et pratiques) sur ces ''mystiques militants'' et typifie ceux-ci au sein d'un courant démocratique spécifique, ''spirituel-démocrate''. Peu étudiés jusqu'ici, ces effets sont si déterminants qu'ils impliquent la constitution du ''spirituel'' en catégorie anthropologique, entraînant une re-définition simultanée du politique et du religieux. Ce dernier, ainsi requalifié par le ''spirituel'', peut alors trouver droit de cité dans l'espace public libéral. Et la Théorie politique, l'opportunité d'un nouveau paradigme. / As global humanist icons, Gandhi, M. L. King Jr. and the Dalai Lama show a common feature : they put religion – seen from its spiritual core – at the heart of their political action. It is then meaningful to single out these spiritual and democratic leaders from the liberal political sphere, where religion and politics tend to be separated, specially in France. Yet, in this country, some political figures of the last century show a kind of family likeness with those original leaders, all of them inspired by Gandhi. Among many others (Péguy, Mounier, S. Weil...), three contemporary philosophers – Socialist J. Jaurès (1859-1914), Neo-Thomist J. Maritain (1882-1973) and Peace activist Lanza del Vasto (1901-1981) – also base their approach on a spiritual ground, in spite of their differences due to their own specific relationship with catholicism, the french predominant religion. Without wandering to historical and biographic details, this doctoral thesis is studying these cases in order to define the ''Spiritual'', which is rarely done. Here, this word is conceptualized as the ''concern of the link with the ultimate reality'' (the Absolute, the Infinite, God for the believers) ; and its objective effects (theoretical and practical) on our ''commited mystics'' are scrutinized, then characterized inside a specific democratic trend. These effects are so decisive that they imply to recognize the ''Spiritual'' as an anthropological category, entailing a simultaneous redifining of the Political and the Religious. The latter, thus being requalified through the ''Spiritual'', can also be admitted in the liberal public sphere, while Political theory can find a new scientific paradigm.

This thesis deals with the character named Golem and its possible interpretations. The first chapter is aimed generally at artificial creations, a category Golem is often reckoned as a part of. Second chapter deals with the origin and the meaning of the word Golem. This chapter also lists down Golem's attributes and instructions for its creation. The following two chapters describe the typical concept of Golem as well as the archetype of a shadow and the motif of a double. C.G. Jung was dealing with the archetype of a shadow in detail while the issue of a double is based on the works by O. Fisher and D. Hoder. The fifth chapter is dedicated to the Prague Golem and its author Rabbi Löw. In addition to Czech legends, German ones are also included, namely the book Sippurim that served as a source of information used by many authors who had been influenced by the Golem theme. Following chapters analyse particular works of German literature. First it is the poem Die Geschichte von dem Golem by Ludwig Kalisch. Here, the theme of Golem is elaborated in a lyrical way. An analysis of A. von Armin's work named Isabella von Ägypten comes next. This work tells a story of Golem's wife who is a double of the main character Bella. In addition to these two works, an interpretation of the story called Der Sandmann...

The presence of flowers is felt in Catholic architecture, literature, artwork, personal histories and devotional practices. This, however, has not always been the case. The Catholic Church has had a long and tumultuous relationship with flowers, the focus of which has been the subject of considerable scholarship (e.g. Fisher (2011, 2007), Ward (1999), Winston-Allen (1997), Goody (1993), Coats (1970)). What has not been much considered is a phenomenological treatment of Catholic floral experience, and how such experiences have shaped individual and shared understandings of the Catholic faith. This thesis seeks to redress this omission through an exploration of the life of the Polish Catholic mystic, St. Faustina Kowalska (1905-1938), whose mystical experiences with the divine were explicitly mediated and narrated through flowers. Through Faustina’s diary, Divine Mercy in my Soul, we gain access to powerful, and unequivocally Catholic, experiences with flowers which comprise the very centre of her religious convictions. This thesis queries the ways in which flowers have dynamically shaped, and have been shaped by, St. Faustina's relationship with God and Catholic holy figures. To address this question I use the semiotic, phenomenological and hermeneutic approach of Max van Manen. Van Manen uses four elements of lived experience he calls lifeworld existentials, these are: lived space, lived time, lived body and lived relationality. These four categories are applied to St. Faustina’s life as she engages with God spatially, temporally, corporeally and relationally; each reveals the centrality of flowers in her religious experiences. While this thesis focuses on the religio-floral experiences of a particular mystic-saint, its significance lies also in the broader Catholic narrative of which it is a part. Writing about flowers was a transformative medium in Faustina's life and has been historically significant in the lives of many other Catholic saints and mystics who recorded similar experiences. This thesis, in describing the details of St. Faustina’s floral-saturated experiences from her diary, reveals a particularized instance of a paradigmatic Catholic phenomenon whereby flowers provide access to the sacred.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2015-12-08T17:44:35Z No. of bitstreams: 1 silvanamariaferreira.pdf: 1635526 bytes, checksum: 4d9388748d5dfec51016abe266edbcb4 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2015-12-09T13:46:29Z (GMT) No. of bitstreams: 1 silvanamariaferreira.pdf: 1635526 bytes, checksum: 4d9388748d5dfec51016abe266edbcb4 (MD5) / Made available in DSpace on 2015-12-09T13:46:29Z (GMT). No. of bitstreams: 1 silvanamariaferreira.pdf: 1635526 bytes, checksum: 4d9388748d5dfec51016abe266edbcb4 (MD5) Previous issue date: 2015-12-14 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Esta pesquisa compara o desenvolvimento dos projetos da agroecologia nas Comissões Pastorais da Terra do norte de Minas Gerais e do Rio Grande do Sul. Nas duas regionais percebem-se influências recíprocas entre o pensamento religioso e o pensamento ambiental. Em ambas se desenvolve um “catolicismo ecológico” que pressupõe a necessidade de relações mais fraternas entre os homens e o seu meio-ambiente. Ao mesmo tempo, dissemina-se entre agrônomos e sindicalistas uma linguagem religiosa fundada na simbologia cristã da comunidade fraterna e nos mitos da Criação Divina, do Êxodo, da Terra Prometida e do Apocalipse. Apresenta-se, assim, o modo como se produzem, em torno do projeto da agroecologia, singulares estruturas de significado político-religiosas, a partir de realidades histórico-culturais distintas. / This is a comparative study on the development of two projects in the agri-ecology area, located in the North of Minas Gerais and in Rio Grande do Sul. These projects are attached to the Comissões Pastorais da Terra and both of them present mutual influences between religious and ecological understanding. From the projects emerge a kind of “ecological Catholicism” whose main assumption is the necessity of increasing the fraternal relationships between men and environment. Meanwhile, a religious language based on Christian symbols and myths as Creation, Exodus, Promised Land and Apocalypse is spreaded among the agronomists and the labor unionists. The analysis of these research´s data point out the way how specific political-religious structures become significant despite their historical and cultural ambiance.

Eric Hermelin, the translator and mystic who, while being incarcerated at a mental institution outside Lund in Sweden, managed to write himself into the history of literature by translating the Great Persian sufi poets of the Middle Ages, Rumi, Attar and Sadi, to name a few. Amongst his other translations we find the native Emanuel Swedenborg who will be the focus of this study.The purpose for this study is to look upon how the teachings of Swedenborg affected Hermelin through a comparative analysis where the translations of Hermelin will play a key role. By comparing them to the original texts of both Swedenborg and the Persian poets and by putting Hermelin in context with his times we hope to find out in what way Hermelin related to Swedenborg.Analysis is centered around three concepts; the Personality, the Correspondence and Influxus, which mirrors the Hermelin focus regarding Swedenborg. The study shows that Swedenborg is central to Hermelin in helping him finding strength for his massive work. Hermelin knows Influxus by experience and he seems well aware of the mystic and esoteric context in which Swedenborg belongs where the Persian poets also plays an important part. In a way Hermelin relate Swedenborg to the Persian poets using the teachings of Swedenborg as an instrument to point out the similarities of content.

L'objectif de cette thèse est d'analyser le phénomène subjectif qu'est la conversion religieuse chez le sujet mystique, à l'aide de la théorie psychanalytique et plus particulièrement grâce à des concepts tels que la pulsion invocante et la voix.A partir de l'ouvrage « les confessions » de Saint Augustin, nous allons analyser de quelle manière s'inscrit chez ce sujet l'appel de Dieu dans sa conversion religieuse. En effet, dans cette oeuvre, il témoigne de la recherche de sa foi en Dieu mais aussi de sa conversion en s'interrogeant sur les énigmes majeures de son existence.Pour ce faire, nous nous interrogerons sur le statut de la voix de Dieu et sur la place fantasmatique qu'occupe la figure déique pour le religieux. Effectivement, la voix du Divin semble venir se loger à la place du refoulement originaire, elle est cause inconsciente du désir et se localise en qualité d'objet a.Cette voix divine viendrait recouvrir la question du refoulement originaire. Elle ne s'entend pas avec l'oreille mais elle s'éprouve. Elle est source de jouissance et s'inscrit dans une jouissance archaïque. / The aim of this thesis is to analyze the subjective phenomenon that is the mystic subject religious conversion's, using the psychoanalitic theory and more particulary thanks to concepts such as the invocatory drive and the voice.From the book « Confessions » of Saint Augustin, we are going to analyze how God's call affected him in his religious conversion. Indeed, in this work he testifes to the search for his faith in God, but also, to his conversion by wondering about the major riddles of his existence.For that purpose, we wonder about God's voice statuts and about the fantastical place that the divine figure occupies for Saint Augustin.Actually, the voice of Lord seems to print it self over of the primal repression. It is the unconscious cause of desire and it seems to impose itself as the « a » object.This divine voice would be covering the primal repression issue. It is not heared though the ear, it is experienced. It is a source of enjoyement, classified as an archaïc enjoyement.

Saint Teresa of Jesus, the Spanish mystic of 16th century and the Carmelite order reformer presents the doctrine of internal prayer and all its stages in her works based on own personal experience of life with the God. The intention of this work is to analyze Teresa's mystical path as a process of spiritual life with various stages of transformation. It will deal with what it means to be united with the God for the human life in Teresa's conception. It will also submit how Teresa's doctrine of mystical path has been reflected in the Czech environment since 1900 to the present, respectively by Czech authors and by foreign authors of whose works were translated into the Czech language. The work will be based on the concrete text of Interior Castle, in which Teresa represents the soul with number of dwelling places. The structure will be defined by single dwelling places, which are considered the ascetic and mystical stages of the prayer. The work itself, the Interior Castle, will be introduced together with the first to third ascetic dwelling places which had been the subject of previous bachelor's work. The mystical stages of the prayer, which are represented by fourth to seventh dwelling places, will create the main part of the thesis. The reflections of various authors are considered as the...