El tópico de la guerra en la obra hegeliana no ha sido tratado ni profunda ni extensamente por los estudios académicos. Es más bien un sentido común que ve en Hegel a un conservador de la autonomía interestatal y la defensa del espíritu del pueblo el que se ha asentado en los estudios de su filosofía práctica. En este sentido, nuestro trabajo tiene la intención de brindar, al mismo tiempo que una respuesta a los presupuestos que se hacen en torno al concepto de guerra en Hegel, una lectura de este que no sólo lo inscriba dentro de la ética, política y lógica del autor, sino que, además, muestre un aspecto hasta ahora impensable sobre su relación con la idea de una  paz perpetua: ¿puede acaso la guerra, como parte del momento de la eticidad, tener como fin un estado de paz? Esperamos con estas líneas, por lo demás, establecer un lugar común desde el cual puedan aflorar nuevas rutas de lectura sobre este aspecto particular en la filosofía de Hegel.

En la actualidad, existen escasas investigaciones acerca de personas condenadas a cadena perpetua, así como el Proyecto de Vida y metas que pueden ejecutar en base a su sentencia. Por ello, el objetivo del presente estudio fue explorar el Proyecto de Vida en adultos condenados a Cadena Perpetua, a partir de aspectos que influyen en la configuración del mismo, tales como la percepción que tienen de la sanción penal que se les impuso, la prisionización, el clima emocional y la Perspectiva de Tiempo Futuro. En la investigación participaron cinco hombres adultos recluidos en un Establecimiento Penitenciario de máxima seguridad en Lima. Se empleó una metodología cualitativa a través de la aplicación de una ficha sociodemográfica y una entrevista en profundidad. Se encontró que la sanción penal es percibida como castigo y no resocializadora. Además, la prisionización y el clima emocional están presentes en la adaptación al EP, tanto en la convivencia entre la población penal y la relación con los funcionarios penitenciarios. Se expresó la importancia del soporte social y del tratamiento para la población en general. Luego, la Perspectiva de Tiempo Futuro, se ve enmarcada por metas planteadas y planificadas en base a decisión propia y del entorno. A pesar de que el futuro es incierto, se muestra esperanza hacia la libertad. Por último, el Proyecto de Vida se espera desarrollar en un ámbito totalmente externo, buscando recuperar a la familia y el tiempo perdido. Finalmente, se expresa malestar respecto a la percepción de que el Proyecto de Vida puede variar en cualquier momento sin previo aviso. / Nowadays, there are few investigations about people who are confined under life imprisonment, as well as for their Life Project and goals that can be done since they are sentenced. Because of that, this study aims to explore the Life Project of adults convicted to life imprisonment, from aspects influencing its configuration, such as the perception of the criminal sanction imposed on them, prisonization, emotional climate and Future Time Perspective. Research gathered the data from five interviews that were done in a maximum-security prison in Lima. This study is inserted in a qualitative paradigm by the application of a sociodemographical record and through in-depth interviews. The results showed that there is a perception about the criminal sanction as a punishment and not as a resocialization method. In addition, prisonization and emotional climate are present in prison adaptation between inmates and also with prison officials. The importance of social support and treatment for inmates was required. The Future Time Perspective is framed by goals based on own choice and environment too. Despite future is uncertain, hope for freedom is shown. By last, Life Project is expected to develop in a completely external context, by recovering family and lost time. Finally, discomfort is expressed because of the uncertainty lived in prison that can make Life Project change without notice.

Submitted by Erika Demachki (erikademachki@gmail.com) on 2014-09-30T20:52:45Z No. of bitstreams: 2 Dissertação - Diva Julia Sousa da Cunha Safe Coelho - 2013.pdf: 1090488 bytes, checksum: fcf150caa04de3cb03509e38ed8d17f7 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Approved for entry into archive by Jaqueline Silva (jtas29@gmail.com) on 2014-09-30T21:45:27Z (GMT) No. of bitstreams: 2 Dissertação - Diva Julia Sousa da Cunha Safe Coelho - 2013.pdf: 1090488 bytes, checksum: fcf150caa04de3cb03509e38ed8d17f7 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) / Made available in DSpace on 2014-09-30T21:45:27Z (GMT). No. of bitstreams: 2 Dissertação - Diva Julia Sousa da Cunha Safe Coelho - 2013.pdf: 1090488 bytes, checksum: fcf150caa04de3cb03509e38ed8d17f7 (MD5) license_rdf: 23148 bytes, checksum: 9da0b6dfac957114c6a7714714b86306 (MD5) Previous issue date: 2013-08-16 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / La presente disertación parte de la profundización de la comprensión del pensamiento políticojurídico kantiano para trabajar con uno de los problemas más relevantes de la realidad sóciopolítica contemporânea: el de la amenaza al curso de la vida social humana a causa de las graves alteraciones ambientales que estamos provocando en el planeta e la consecuente construcción del concepto de sostenibilidad sócioambiental como un elemento de filosofia del derecho kantiano, en los dias actuales. La organización política de la sostenibilidad en el mundo contemporâneo, como un problema transfronterizo y transnacional es pensado en confrontación con los fundamentos en que todavía reposan las bases de la orden jurídica internacional, de matriz eminentemente kantiana, en la búsqueda por indicar las implicaciones de ese elemento contemporáneo en la reestructuración de la comprensión de la idea de justicia en el plano político, jurídico y económico global. Por medio de un abordaje metodológico con foco en la crítica discursiva, o referencial filosófico kantiano y el referencial jurídico postpositivista, servirán de base para los debates levantados, que apunta como uno de los principales resultados, la confirmación de las insuficiências del paradigma actual de tutela de los derechos fundamentales difusos relativos a la sana calidad de vida y al desarrollo sostenible, en el actual contexto globalizado. / A presente dissertação parte do pensamento político-jurídico kantiano para tratar um dos grandes problemas da realidade sócio-política contemporânea: o da ameaça ao curso da vida social humana em razão das graves alterações ambientais que estamos provocando no planeta e a consequente construção do conceito de sustentabilidade sócio-ambiental como um elemento da filosofia do direito kantiana, nos dias atuais. A organização política da sustentabilidade no mundo contemporâneo, como um problema transfronteiriço e transnacional é pensado em confrontação com os fundamentos em que ainda repousam as bases da ordem jurídica internacional, de matriz eminentemente kantiana, na busca por indicar as implicações desse elemento contemporâneo na reestruturação da compreensão da ideia de justiça no plano político, jurídico e econômico global. Por meio de uma abordagem metodológica focada na crítica discursiva, o referencial filosófico kantiano e o referencial jurídico pós-positivista, servirão de base para a discussão levantada, que aponta como um dos principais resultados, a constatação das insuficiências do paradigma atual de tutela dos direitos fundamentais difusos relativos à sadia qualidade de vida e ao desenvolvimento sustentável, no atual contexto globalizado.

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).

Thesis (M. Div.)--Emmanuel School of Religion, Johnson City, Tennessee, 2001. / Vita. Includes bibliographical references (leaves 89-92).

[pt] A tomada de decisão de investimento em projetos de serviços pós-venda deve incluir, como etapa anterior, o levantamento dos custos logísticos de sua operação, que podem ser de transporte, provenientes, por exemplo, da roteirização de visitas, e logísticos e tributários se a operação envolver importação de equipamentos/peças. O objetivo deste trabalho envolve a identificação dos processos e custos e a avaliação de uma oportunidade de investimento neste contexto, mensurando o valor que projetos dessa natureza podem apresentar. Sua viabilidade econômica é analisada sob a ótica dos modelos tradicionais de análise de investimento e também sob a abordagem da Teoria das Opções Reais, método de avaliação que considera as flexibilidades gerenciais e modela as variáveis de incertezas do projeto por meio de processos estocásticos. O resultado das análises permite a comparação da viabilidade do projeto de implementação de uma van itinerante de reparos caso a decisão possa ser postergada ou nem mesmo tomada, considerada como uma opção perpétua. São modeladas duas variáveis estocásticas, demanda e taxa de câmbio Real/Dolar, ambas como um Movimento Geométrico Browniano por meio de Simulação de Monte Carlo. Os resultados obtidos indicam a viabilidade do projeto e sugerem o exercício imediato da opção de investir. Deste modo, disponibilizar um serviço pós-venda pode ser atraente para a empresa do ponto de vista econômico-financeiro, além de trazer benefícios aos clientes. Foi, adicionalmente, avaliada a influência dos parâmetros de volatilidade do projeto e de crescimento das variáveis estocásticas a fim de fazer uma análise de sensibilidade para os resultados encontrados. / [en] Prior to taking investment decision in after-sales services projects, the logistics costs of its operations must be known and considered, they may include transportation costs, originated from routing, and logistics and import tax related costs if the project considers the import of equipment/parts. The aim of this dissertation involves the identification of those processes and costs and the valuation of an investment opportunity in this sense, measuring the value that similar projects may present. The economic viability of the project is analyzed from the perspective of the traditional models of investment analysis and also with the approach of the real options theory, a valuation method that considers the managerial flexibilities and that models the uncertainties of the project as stochastic processes. The result of the analyses allows the comparison of the viability of implementing a project for a mobile repair and service van in case the investment decision can be postponed or even not taken, considering it as a perpetual option. Two stochastic variables are modeled in this project, the demand and the RealBRL/DollarUSD exchange rate, both as a Geometric Brownian Motion through Monte Carlo simulation. The results indicate the viability of the project and suggest the immediate exercise of the option to invest. This way, offering after-sale services can be attractive to the company, from an economic and financial perspective, besides offering benefits to customers. Additionally, the influence of the project volatility and the stochastic variables growth parameters were tested through sensitivity analysis for the obtained results.

The objective of this study is to investigate what the narrative of The Martyrdom of Saints Perpetua and Felicitas (Passio Sanctarum Perpetuae et Felicitatis), read in english translation by Herbert Musurillo, seeks to persuade its reader about, and how. The study takes a theoretical starting point in professor Ross S. Kraemer’s critical perspective on ancient narratives about women as sources not necessarily communicating historical truths and actualities of real women in the ancient world, but are more likely to be narratives consciously constructed by male authors using female characters as rhetorical tools to discuss or explore differing subjects such as gender and identity. Through the method of narrative criticism and reader-response criticism this study answers the following research questions: how are women being described in the narrative of The Martyrdom of Saints Perpetua and Felicitas, and what function(s) do these descriptions of women have in the narrative of The Martyrdom of Saints Perpetua and Felicitas?  The study shows that women are described as either weak feminine mothers or, according to Greco-Roman antique conceptions of gender and sexuality, a masculine male, transformed from a former state of femininity and motherhood. The descriptions are closely tied to the bodies of the women and there is a clear hierarchy where the masculine martyr is ascribed a higher status with a point of view closely related to that of God’s. The descriptions of women have both ideological and theological functions as a way to discuss questions regarding power, motherhood and masculinity. The hierarchy between the characters functions as a rhetorical tool to exemplify what can stand in the way for christians to seek martyrdom, which in the perspective of the narrative is the way someone, through her body and masculine behaviour in the face of torture and sexual humiliation, can communicate the truth about God’s power to the assembled crowds of onlookers. Contrary to previous studies, this study shows that the text communicates ascetic tendencies towards its readers concerning motherhood and are not to be interpreted as a celebration of women or femininity. The descriptions of women functions as a way to demonise the empire - but not the empire's perspective on gender. This is also a contrast to previous feminist studies of the text. The masculine male transformed from a former phase of femininity and motherhood is the exception that proves the rule about the perception of female weakness and lower status in power. The text appropriates the gender power order and the Greco-Roman ancient construction of gender and sexuality to ascribe the martyrs and God the true power. The rhetoric of female weakness being transformed in to masculine strength, self-restraint and body control through the works of God, functions to convince readers about the narratives ideological perspective and message about the martyrs being the true rulers. The motive is that the antagonist, the empire, the main masculine power in the world, is defeated and proven to be false through submissive feminisation.

[pt] A presente pesquisa é uma abordagem dos aspectos históricos e teológicos da compreensão atual dos dogmas marianos, por meio de algumas representações de Maria presentes na iconografia cristã. Trata-se de um diálogo entre a arte e o pensamento dogmático mariano. Aborda sistematicamente temas sobre o desenvolvimento da mariologia, mais especificamente dos seus dogmas no decorrer dos séculos, correlacionando-os pedagógica e reflexivamente à luz da iconografia cristã. Os dogmas são essenciais na compreensão acerca da pessoa de Maria. Pela iconografia, Teologia em cores, é possível apresentar temas centrais do pensamento dogmático mariano. Este trabalho também busca mostrar a vivência dos dogmas de Maria por meio da piedade popular latino-americana e brasileira, observando a possibilidade do conhecimento que há na interação entre Teologia e Arte. / [en] This research is an approach to the historical and theological aspects of the current understanding of the Marian dogmas, through some representations of Mary present in Christian iconography. It is a dialogue between art and marian dogmatic thinking. Systematically addresses themes about the development of mariology, more specifically of the Marian dogmas during the centuries, correlating them pedagogical and reflexively in the light of Christian iconography. Dogmas are essential in understanding about the person of Mary. By iconography, color theology, it is possible to present central themes of the Marian dogmatic thinking. This work also seeks to show the experience of the dogmas of Mary through Latin American and Brazilian popular piety, trying to show the possibility of knowledge that there is in the interaction between theology and art.

The objectives of this study is to investigate how the church has changed over time, with focus on how modernity has influenced the church’s construction of its identity through martyrs’ texts, and to contribute to theory development through analysis. The study takes its theoretical starting point in Rowan Williams perspective on history as stories we tell to understand who we are. My main question is: how are changes in the church’s identity reflected in texts of martyrs from two historical periods? This question is answered through comparative analysis of texts written by martyrs from both the early church and the twentieth century, focusing on how the martyrs interpret and describe their coming martyrdom and suffering. Ignatius of Antiochs letters together with the prison narrative from The Martyrdom of Perpetua and Felicitas is compared to texts by Dietrich Bonhoeffer and by four trappist monks from Algeria: the brothers Luc, Paul, Christophe and Christian.  Six motifs are identified as common in the martyrs’ texts regarding their interpretation of martyrdom and its suffering:  1.    Suffering as freedom and liberation, 2.    the transformative suffering, 3.    suffering and martyrdom as argumentation, 4.    suffering as communion with God, 5.    the martyr’s suffering as the special path, 6.    and martyrdom as combat. Changes within these motifs are identified between the historical periods. Central differences between the texts involve a recurring shift from a transcendental to immanent interpretive framework, a movement from power to powerlessness and an increased focus on humanity and mankind in the modern era. The image of God has changed: from identification with the risen powerful Christ, the martyr rather identifies with the incarnated, suffering, serving, powerless and dying human Jesus in the modern era. The self-image of the martyrs has changed: the modern martyrs see themselves not becoming anything other than human, and instead becoming more human through her suffering and martyrdom. The political potential and hope have also changed: powerlessness is premiered, the martyr’s own guilt as human beings replaces the demonization of the other, and the change the martyrs hope for is in the immanent realm of humanity for the common well of all mankind in modern times. These changes can only to some extent, but not fully, be explained and understood by Charles Taylors theory on modernity and suffering presented in his A Secular Age (2007) and Byung-Chul Hans theory on modernity and suffering as discussed in his Palliativsamhället (2021). The immanent frame, the process of disenchantment and the anthropocentric shift helps to understand some of the differences between the eras.  But both Taylor’s and Han’s basic thesis is that suffering is impossible to handle and by default meaningless and negative in the modern west, and that suffering in modernity has lost all its political and societal dimensions that previously could result in the fight for political change, and that there is no possibility to maintain a Christian belief in God whilst suffering. This is by this study proven to be incorrect. The modern martyrs, and the church in the modern era reflected through the texts of the martyrs, is influenced by but not synonymous with the modernity pictured by Taylor and Han. They are not non-modern, but neither do they repeat the same interpretations and theology as their precursors in the early church. Instead, we see in them the expression of a renewed Christian identity. The modern martyrs in this study have, through theological creativity, recontextualized and reinterpreted their faith informed by the experience of modernity as pictured by Taylor and Han. The church has changed over time and it shows through the martyrs accounts and interpretations of their suffering and martyrdom. The renewed identity, both anthropocentric and theocentric, formed through creative theological recontextualization, has made it possible to maintain a Christian belief in God, a hope for a better world and a sense of meaning midst suffering, in the modern era. Taylor’s and Han’s theories about the secularization of the church’s identity and the modern west have not happened in practice.