This study seeks to examine the precise way it may be said that God takes risks in creating and governing this world. In order to articulate this model of providence various texts of scripture are studied which have either been overlooked or interpreted differently in discussions of divine providence. These texts reveal a deity who enters into genuine give-and-take relations with creatures, a God who is genuinely responsive and who may be said to take risks in that God does not get everything he desires in these relationships. Furthermore, the traditional texts used to defend the no-risk view of providence are examined and shown that they do not, in fact, teach the idea that God is the cause of everything which happens in the world such that the divine will is never thwarted in the leas detail. The biblical teaching of God in reciprocal relations with his creatures is then discussed in theological and philosophical terms. The nature of God is here understood as loving, wise, faithful yet free, almighty, competent and resourceful. These ideas are explicated in light of the more traditional theological/philosophical understanding of God. Finally, some of the implications of this relational model of God are examined to see the ways in which it may be said that God takes risks and whose will may be thwarted. The crucial watershed in this regard is whether or not there is any conditionality in the godhead. The no-risk view denies, while the risk model affirms, that some aspects of God's will, knowledge, and actions are contingent. In order to grasp the differences between the two models the doctrines and practices involved in salvation, the problem of evil, prayer and guidance are examined to see what each model says about them. It is claimed that· .the relational or risk model is superior to the no-risk model both in terms of theoretical coherence and the practice of the Christian life. / Philosophy, Practical & Systematic Theology / Th. D. (Sytematic Theology)

This dissertation concentrates on those factors which form the doctrine of G-dly reward and punishment. In other words, the philosophical approach amongst Jewish thinkers from the Middle Ages to the above subject, which taken together give expression to the doctrine of reward and ptmishment, or at least to the possibility of determining such a doctrine. The definition of correct behaviour is not of interest for pwposes of this dissertation, nor is human judgement of behaviour, even according to a G-dly doctrine; only the A-lmighty's judgement and implementation thereof The following points are of note. Research into the specific approach of one individual philosopher is not the aim of this dissertation, but rather a collective crystallised viewpoint according to various different Jewish philosophers, in order to reach a harmonious formation of the desir~ goal. Hence the details are also important since they assist towards the goal. The views of the philsophers are of interest and not their source, viz. from whom these views were received or by whom the philosophers were influenced, as is usually the case in research. Nevertheless, this aspect is elaborated upon in the introduction to this dissertation, in the style of the customary academic research approach. An analytical comparison is made between the opinions of various authors, taking into account the finer points of their words, as well as between the differing opinions expressed by a single author in his various writings, and conclusions are drawn, the results of which are highly significant. Besides the fact that it is not within our power to adjudicate between the views of the great Jewish thinkers, this is even more true here, due to the metaphysical nature of the subject, which makes logical, rational-realistic judgement very difficult. Nevertheless, some criteria have been established for making such a decision. In summary, this dissertation is an attempt to research many diverse opinions in the treasury of Jewish thought from the Middle Ages, and to extract those opinions from which a complete system of the doctrine of reward and punishment can be built. / Religious Studies and Arabic / D.Litt et Phil. (Judaica)

This study seeks to examine the precise way it may be said that God takes risks in creating and governing this world. In order to articulate this model of providence various texts of scripture are studied which have either been overlooked or interpreted differently in discussions of divine providence. These texts reveal a deity who enters into genuine give-and-take relations with creatures, a God who is genuinely responsive and who may be said to take risks in that God does not get everything he desires in these relationships. Furthermore, the traditional texts used to defend the no-risk view of providence are examined and shown that they do not, in fact, teach the idea that God is the cause of everything which happens in the world such that the divine will is never thwarted in the leas detail. The biblical teaching of God in reciprocal relations with his creatures is then discussed in theological and philosophical terms. The nature of God is here understood as loving, wise, faithful yet free, almighty, competent and resourceful. These ideas are explicated in light of the more traditional theological/philosophical understanding of God. Finally, some of the implications of this relational model of God are examined to see the ways in which it may be said that God takes risks and whose will may be thwarted. The crucial watershed in this regard is whether or not there is any conditionality in the godhead. The no-risk view denies, while the risk model affirms, that some aspects of God's will, knowledge, and actions are contingent. In order to grasp the differences between the two models the doctrines and practices involved in salvation, the problem of evil, prayer and guidance are examined to see what each model says about them. It is claimed that· .the relational or risk model is superior to the no-risk model both in terms of theoretical coherence and the practice of the Christian life. / Philosophy, Practical and Systematic Theology / Th. D. (Sytematic Theology)

This dissertation concentrates on those factors which form the doctrine of G-dly reward and punishment. In other words, the philosophical approach amongst Jewish thinkers from the Middle Ages to the above subject, which taken together give expression to the doctrine of reward and ptmishment, or at least to the possibility of determining such a doctrine. The definition of correct behaviour is not of interest for pwposes of this dissertation, nor is human judgement of behaviour, even according to a G-dly doctrine; only the A-lmighty's judgement and implementation thereof The following points are of note. Research into the specific approach of one individual philosopher is not the aim of this dissertation, but rather a collective crystallised viewpoint according to various different Jewish philosophers, in order to reach a harmonious formation of the desir~ goal. Hence the details are also important since they assist towards the goal. The views of the philsophers are of interest and not their source, viz. from whom these views were received or by whom the philosophers were influenced, as is usually the case in research. Nevertheless, this aspect is elaborated upon in the introduction to this dissertation, in the style of the customary academic research approach. An analytical comparison is made between the opinions of various authors, taking into account the finer points of their words, as well as between the differing opinions expressed by a single author in his various writings, and conclusions are drawn, the results of which are highly significant. Besides the fact that it is not within our power to adjudicate between the views of the great Jewish thinkers, this is even more true here, due to the metaphysical nature of the subject, which makes logical, rational-realistic judgement very difficult. Nevertheless, some criteria have been established for making such a decision. In summary, this dissertation is an attempt to research many diverse opinions in the treasury of Jewish thought from the Middle Ages, and to extract those opinions from which a complete system of the doctrine of reward and punishment can be built. / Religious Studies and Arabic / D.Litt et Phil. (Judaica)

Der Begriff ``Agent'' hat sich als eine sehr nützliche Abstraktion erwiesen, um verschiedene Problembereiche auf eine intuitive und natürliche Art und Weise zu konzeptualisieren. Intelligente Agenten haben daher Anwendung gefunden in verschiedenen Teilbereichen der Informatik. Zur Modellierung werden intelligente Agenten meist als intentionale Systeme aufgefaßt und mit Hilfe von mentalistischen Begriffen wie Wissen, Glauben (oder Überzeugung), Wunsch, Pflicht, Intention usw. beschrieben. Unter diesen mentalen Begriffen gehören die epistemischen Begriffe (d.h., Wissen und Glauben) zu den wichtigsten und wurden auch am intensivsten untersucht. Zur Modellierung von Wissen und Glauben werden in der Regel modale epistemische Logiken verwendet. Solche Systeme sind aber nicht geeignet, um ressourcenbeschränkte Agenten zu beschreiben, weil sie zu starke Annahmen bezüglich der Rationalität von Agenten machen. Zum Beispiel wird angenommen, daß Agenten alle logischen Wahrheiten sowie alle Konsequenzen seines Wissens kennen. Dieses Problem ist bekannt als das Problem der logischen Allwissenheit (``logical omniscience problem''). Da alle Agenten grundsätzlich nur über begrenzte Ressourcen (wie z.B. Zeit, Information, Speicherplatz) verfügen, können sie nur eine begrenzte Menge von Informationen verarbeiten. Daher müssen alternative Modelle entwickelt werden, um Agenten realistisch modellieren zu können (siehe Kapitel 2). Daß modale epistemische Logik für die Formalisierung des ressourcenbeschränkten Schließens (``resource-bounded reasoning'') nicht geeignet ist, wird als ein offenes Problem der Agententheorien anerkannt. Es gibt bisher aber keine brauchbaren Alternativen zur Modallogik. Die meisten Ansätze zur Lösung des logischen Allwissenheitsproblems versuchen, Wissen und Glauben mit Hilfe schwacher Modallogiken zu beschreiben. Solche Versuche sind nicht befriedigend, da sie eine willkürliche Einschränkung der Rationalität der Agenten zur Folge haben (siehe Kapitel 3). Mein Ziel ist es, einen Rahmen für das ressourcenbeschränktes Schließen über Wissen und Glauben zu entwickeln. Damit soll eine solide Grundlage für Theorien intelligenter Agenten geschaffen werden. Als Nebenergebnis wird das logische Allwissenheitsproblem auf eine sehr intuitive Art und Weise gelöst: obwohl Agenten rational sind und alle logischen Schlußregeln anwenden können, sind sie nicht logisch allwissend, weil ihnen nicht genügend Ressourcen zu Verfügung stehen, um alle logischen Konsequenzen ihres Wissens zu ziehen. Im Kapitel 4 wird eine Reihe von Logiken vorgestellt, die den Begriff des expliziten Wissens formalisieren. Es wird eine Lösung des Problems der logischen Allwissenheit der epistemischen Logik vorgeschlagen, die die Rationalität der Agenten nicht willkürlich einschränkt. Der Grundgedanke dabei ist der folgende. Ein Agent kennt die logischen Konsequenzen seines Wissens nur dann, wenn er sie tatsächlich hergeleitet hat. Wenn ein Agent alle Prämissen einer gültigen Schlußregel kennt, kennt er nicht notwendigerweise die Konklusion: er kennt sie nur nach der Anwendung der Regel. Wenn er den Schluß nicht ziehen kann, z.B. weil er nicht die notwendigen Ressourcen dazu hat, wird sein Wissen nicht um diese herleitbare Information erweitert. Die Herleitung neuer Informationen wird als die Ausführung mentaler Handlungen aufgefaßt. Mit Hilfe einer Variante der dynamischen Logik können diese Handlungen beschrieben werden. Im Kapitel 5 werden Systeme für das ressourcenbeschränkte Schließen über Wissen und Glauben entwickelt, die auch quantitative Bedingungen über die Verfügbarkeit von Ressourcen modellieren können. Mit Hilfe dieser Logiken können Situationen beschrieben werden, wo Agenten innerhalb einer bestimmten Zeitspanne entscheiden müssen, welche Handlungen sie ausführen sollen. Der Ansatz besteht darin, epistemische Logik mit Komplexitätstheorie zu verbinden. Mit Hilfe einer Komplexitätsanalyse kann ein Agent feststellen, ob ein bestimmtes Problem innerhalb vorgegebener Zeit lösbar ist. Auf der Grundlage dieses Wissens kann er dann die für die Situation geeignete Entscheidung treffen. Damit ist es gelungen, eine direkte Verbindung zwischen dem Wissen eines Agenten und der Verfügbarkeit seiner Ressourcen herzustellen. / One of the principal goals of agent theories is to describe realistic, implementable agents, that is, those which have actually been constructed or are at least in principle implementable. That goal cannot be reached if the inherent resource-boundedness of agents is not treated correctly. Since the modal approach to epistemic logic is not suited to formalize resource-bounded reasoning, the issue of resource-boundedness remains one of the main foundational problems of any agent theory that is developed on the basis of modal epistemic logic. My work is an attempt to provide theories of agency with a more adequate epistemic foundation. It aims at developing theories of mental concepts that make much more realistic assumptions about agents than other theories. The guiding principle of my theory is that the capacities attributed to agents must be empirically verifiable, that is, it must be possible to construct artificial agents which satisfy the specifications determined by the theory. As a consequence, the unrealistic assumption that agents have unlimited reasoning capacities must be rejected. To achieve the goal of describing resource-bounded agents accurately, the cost of reasoning must be taken seriously. In the thesis I have developed a framework for modeling the relationship between knowledge, reasoning, and the availability of resources. I have argued that the correct form of an axiom for epistemic logic should be: if an agent knows all premises of a valid inference rule and if he performs the right reasoning, then he will know the conclusion as well. Because reasoning requires resources, it cannot be safely assumed that the agent can compute his knowledge if he does not have enough resources to perform the required reasoning. I have demonstrated that on the basis of that idea, the problems of traditional approaches can be avoided and rich epistemic logics can be developed which can account adequately for our intuitions about knowledge.

The views of Edwards and Wesley regarding the sovereignty of God present a puzzle. On the face of things, both were successful evangelists while both held contrary doctrines of sovereignty. Does this mean that the doctrine of sovereignty is irrelevant? This thesis argues that the doctrine of sovereignty is crucial in evangelism and revival, and that the views of Edwards and Wesley regarding the sovereignity of God were in fact very similar. A useful framework for showing this is the Five Points of Calvinism, as well as the doctrines of justification by faith and the omnipotence of God.

The subject of this essay is the concept of omnisubjectivity, which is a form of omniscience introduced by Linda Zagzebski. I will analyse the concept in detail, its possible implications, objections and further developments and critically examine these.      Omnisubjectivity is the idea that God has constant access to our consciousness and all our mental states and that God can grasp all conscious creatures’ first-person perspectives at the same time as God has his own first- and third-person perspective. As a model for this Zagzebski uses human empathy, where she means that God has perfect total empathy which implies that God has constant access to all our mental states at the same time as God never forgets that those mental states aren’t God’s own.      Some of the possible implications that I bring up in this essay are that omnisubjectivity can explain how God hears prayers, how God’s love and providence can deepen, how God might or might not be affected by humans’ mental states, especially their failings and immoral actions and thoughts, and how God’s judgement can be perfectly fair. The objections concern Zagzebski’s use of empathy as a model for omnisubjectivity, the definition of perfection, God’s relation to time and what the first-person perspective contributes to. The developments concern Thomas Aquinas thought of God as everything’s first cause and christology.      This essay’s conclusion is that omnisubjectivity is, to a large extent, already a part of omniscience, but that it also contributes with new aspects and opens up for new questions and deepens the meaning of omniscience and God’s relation to his created creatures.

Ce mémoire de recherche-création composé de deux parties s’intéresse à l’usage du récit dans la dramaturgie québécoise contemporaine, plus particulièrement à la réactualisation du procédé de la teichoscopie en tant que « vision à travers le mur » et à sa relation avec les images. Prenant comme point de départ un évènement réel, la pièce Nuage de cendres raconte, sur le ton de l’ironie tragique, l’éruption du volcan islandais Eyjafjallajökull en 2010 vécue à distance par un volcanologue islandais et une Québécoise en fuite. Envisageant la teichoscopie à la fois comme procédé de montage et opération de conversion du « dire » en « voir », la pièce explore les questions du deuil, du silence, de la cendre et de la fascination pour les images. La deuxième partie est un essai intitulé Voir à travers les murs : la teichoscopie dans Yukonstyle de Sarah Berthiaume. Pour comprendre la circulation à relais de la faculté d’omniscience chez les personnages qui font le récit de leurs « visions à travers le mur », l’étude propose le concept de personnage-voyant. En étudiant la reprise de la figure amérindienne primordiale du corbeau, elle croise les concepts d’« espassetemps » (Dominique Legros), d’anachronisme et de survivance (Georges Didi-Huberman) afin d’analyser la construction, par la teichoscopie, d’un territoire qui résiste aux délimitations. La « vision à travers le mur » marque ainsi le franchissement de toutes les frontières : celles du temps, des lieux, des êtres. L’essai s’attache enfin à montrer que, contrairement à la tendance générale de la dramaturgie québécoise contemporaine où le récit exprime le repli sur soi et l’incommunicabilité entre les personnages, la teichoscopie rend possibles, dans Yukonstyle, une ouverture à l’autre et une transmission. / Composed of a play and an essay, this M.A. thesis examines the use of narration in contemporary theatre in Quebec. It focuses specifically on the renewal of the device known as teichoscopia, considered as “vision through the wall”, and its relationship with images. The play, Nuage de cendres, begins with a true event: it relates, with a tone of tragic irony, the eruption of the Icelandic volcano Eyjafjallajökull in 2010, experienced remotely by an Icelandic volcanologist and a young woman escaping from her life in Quebec. Considering teichoscopia both as an editing process and a means of converting words into vision, the play explores the issues of loss, silence, ashes and fascination for images. The second part of the thesis consists of an essay titled Voir à travers les murs : la teichoscopie dans Yukonstyle de Sarah Berthiaume. In order to analyze the relay of omniscient ability between the characters who narrate what they see through the wall, the essay proposes the concept of the character-seer. It studies how the play integrates the Native American figure of the crow, and how the concepts of “everywhen” (Dominique Legros), anachronism and survival (Georges Didi-Huberman) intersect. Teichoscopia thus builds a territory that resists delimitation: the “vision through the wall” marks the crossing not only of spatial and temporal boundaries, but those between beings as well. Finally, this essay shows how, in Yukonstyle, contrary to other contemporary plays that often use narration to express withdrawal into oneself and lack of communication, teichoscopia makes possible true openness and transmission.

Esta dissertação realiza uma análise textual do premiado romance brasileiro O filho eterno (2007), do catarinense Cristovão Tezza (1952-), cujo enredo aborda a experiência de paternidade de um aspirante a escritor que, ao descobrir que seu primeiro filho possui a mutação genética conhecida como síndrome de Down, é lançado à maior vertigem de sua vida. No conjunto da obra romanesca de Tezza, observamos que a linguagem, especialmente a literária, tem papel relevante nos enredos fabulados pelo autor, frequentemente povoados por personagens que, com maior ou menor afinidade com o campo da linguagem e da literatura, acreditam no poder da palavra. Para tais personagens, a linguagem carrega a promessa de lançar luzes sobre aquilo que, de outra maneira, poderia se perder, permanecer obscuro, incompreensível ou banal. Em O filho eterno, essa mesma espécie de aposta na linguagem é assumida de forma muito convicta pela personagem do pai para quem a capacidade de abstração e a inteligência são os maiores valores do ser humano. O nascimento de Felipe acabará revelando o quanto o plano simbólico tem de falho, de insuficiente, ao relegar esse pai a uma situação de profundo desamparo diante de uma experiência que resiste à possibilidade de elaboração por meio da linguagem. Esses limites vão sendo percebidos, por exemplo, em sua dificuldade de falar sobre o filho, no penoso processo de aquisição de linguagem pelo menino, na impossibilidade de o pai escrever sobre o filho ou para o filho, na percepção de que vida e literatura não se confundem. Embora o romance tenha forte caráter confessional, com origem na experiência pessoal de Tezza com seu filho Felipe, quem narra a história de pai e filho é um outro, um terceiro, um narrador onisciente seletivo (Friedman, 2002) cujo foco recai sobre o pai. Em nosso entendimento, tal foco narrativo é um dispositivo privilegiado que fornece a possibilidade de falar sobre algo, em última instância, indizível. Tomando por referência Barthes (2007), para quem uma das forças da literatura (Mimesis) residiria em sua busca incessante de representar o irrepresentável, e Lacan (1975), que postula o Real como a dimensão da experiência humana que escapa à linguagem, buscamos investigar de que modo a tessitura do romance lida com o paradoxo de narrar o inenarrável, representar o irrepresentável, dizer o indizível. Valendo-nos, ainda, dos conceitos lacanianos de Imaginário e Simbólico, observamos como o pai de Felipe passará por um processo gradual de esvaziamento de imagens ideais que, durante muito tempo, o nortearam na vida e na relação com o filho, e realizará uma travessia para além (e, em certo sentido, para aquém) da linguagem da norma e da cultura letrada para alcançar essa outra linguagem que é a de Felipe. Realizando incursões ao passado do pai, o narrador pouco a pouco entrelaça as histórias de pai e filho e testemunha, por fim, o encontro possível desses dois guerreiros de brincadeira, em frente à televisão, na fanática torcida pelo Clube Atlético Paranaense. / This essay undertakes a textual analysis of the awarded Brazilian novel O filho eterno [The Eternal Son] (2007), by Cristovão Tezza (1952-), whose plot addresses the experience of paternity of an aspiring writer who, upon learning that his first son was born with Downs Syndrome, is thrown into the most despairing vertigo of his life. In the set of the Romanesque work created by Tezza, especially at the literary level, language plays a relevant role in the plots, often populated by characters that, with greater or lesser affinity to the field of language and literature, believe in the power of the word. For them, language holds the promise of throwing lights over something that would, otherwise, remain obscure. In the novel, this same kind of bet on the language is undertaken in a very convincing way by the character of the father to whom the capability for abstraction as well as the intelligence are the utmost human values. Felipes birth will reveal to the father how flawed and insufficient can the symbolic level be, as he is thrown into a state of helplessness in the face of an experience which resists to the possibility of being elaborated through the language. These limits will be gradually perceived by him, such as in his difficulty of talking about his son, into the painful process of acquisition of language by the boy, in the fathers lack of possibility of writing about the son or to the son; in the realization that life and literature do not blend. Although the novel shows a strong confessional quality originating from Tezzas own experience, someone else, a third party, narrates the history of father and son, a selective omniscient narrator (Friedman, 2002), whose focus falls upon the father. That focus seems to be a privileged device that allows the possibility of speaking about something ultimately unspeakable. Taking Barthes (2007) as reference, for whom one of the forces of the literature (Mimesis) would reside into its unstoppable search to represent the non-representable, as well as Lacan (1975), who postulates the Real as the dimension of the human experience that escapes the language, we seek to investigate how the novels weaving deals with the paradox of narrating the inenarrable, of representing the non-representable, of speaking the unspeakable. Still making use of the Lacanian concepts of Imaginary and Symbolic, we observe how Felipes father will undergo a gradual process of emptying ideal images that, for a long time, led him in life and in his relationship with the son, and will make the crossing beyond (and, in a certain sense, short of) the language of the literate norm and culture, to reach this other language that is Felipes language. Making incursions into the fathers past, the narrator will gradually interweave the histories of father and son and, at the end, witness the plausible encounter of these two warriors in jest, in front of the TV set, in the fanatic cheering for the Clube Atlético Paranaense soccer team.

Made available in DSpace on 2016-04-28T19:58:58Z (GMT). No. of bitstreams: 1 Jaderson Soares Santana.pdf: 1761541 bytes, checksum: 9871e753b6c364d4b0b0f6ad9dc90d19 (MD5) Previous issue date: 2016-02-23 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This research is devoted to study the authorial traits in the fictional prose of José Saramago. His novels, despite imaginative, are impregnated with intrusions and comments. Would these intrusions, a trait of Saramago s fictional prose, be a result of the mixed genre? Our corpus is O Ano da Morte de Ricardo Reis. A novel narrated by different voices, all subordinated to the dominant editorial omniscience. This fact aroused questions related to the authorial presence in Saramago s prose. So, it became necessary to undertake an extensive bibliographical study including books, papers and the author works, as well. Investigations were led on literary theory referring to the author, the narrator, the mixed genre and the essay. The study was divided into three parts. The first one was dedicated to reflect on the hermeneutic, the historical studies and the novel criticism. The concepts proposed by Eco, Jameson, and others, were of assistance. The second part was dedicated to the mixed genre, especially between the novel and the essay. Sennet and Adorno s studies provided subsidies. In the third part, themes related to the author and the narrator were addressed. Booth with the implicit-author, and Friedman s typology of point-of-view were of guidance. The relevance of our research lies on the few studies dedicated to the theme. A last investigation aims to understand, whether his literary stile represents a uniqueness. Thus, by means of conclusion, his style is rather a rhetorical one, that lies down its roots at an old tradition of intellectual-writers / Esta pesquisa é dedicada ao estudo das marcas autorais na prosa ficcional de José Saramago. Seus romances, apesar de imaginativos, estão impregnados de intrusões e comentários. Seriam essas intrusões resultado da confluência de gêneros, presente no texto saramaguiano? O corpus deste estudo é o romance O Ano da Morte de Ricardo Reis. Nele, o autor subordina diversas vozes narrativas, a voz do autor-narrador intruso. Esse fato coloca a indagação sobre ser essa voz uma marca autoral. Para compreendê-la, procedeu-se a ampla pesquisa bibliográfica em livros, artigos e no conjunto de sua obra principalmente. Assim, investigou-se questões relativas ao autor, ao narrador, ao hibridismo de gêneros e ao ensaio. Dividimos o trabalho em três partes. A primeira, dedicada ao estudo da interpretação textual, à historiografia e à análise do romance. Empregaram-se estudos de teóricos como U. Eco, F. Jameson, entre outros. Na segunda parte, tratou-se do hibridismo de gêneros, especialmente com relação ao ensaio. Para tal, foi importante a contribuição de teóricos como Sennet e Adorno. Na terceira parte, discutiu-se questões relativas ao autor e ao narrador. Aqui, foram valiosas as contribuições de Booth e o autor-implícito, de Friedman, cuja tipologia do narrador serviu de balizamento. A importância deste trabalho está no fato do pouco estudo realizado sobre o estatuto dessa voz autoral em Saramago. Seu objetivo último é indagar sobre ser esse estilo algo inovador e único. Concluiu-se, ao final, tratar-se de uma prosa retórica, que deita raízes em uma longa tradição de autores comentadores.