Made available in DSpace on 2016-08-29T15:08:29Z (GMT). No. of bitstreams: 1 tese_8615_Dissertação_Raphael Faé.pdf: 1458087 bytes, checksum: 9bb5536b81d595e791fccfd83888e8e9 (MD5) Previous issue date: 2015-04-17 / O sentido ordinário dado à secularização no ocidente aponta para o expurgo do religioso das esferas públicas e da sociedade, em cujos debates evidenciam-se um embate polarizado entre discursos religiosos e científicos, com vantagem para estes. Charles Taylor pretende demonstrar o quão tímida e enviesada é essa perspectiva. No bojo da resposta à questão o que mudou, entre crença e descrença, em 500 anos de civilização ocidental, de 1500 a 2000?, ele considera um conjunto de reelaborações e ressignificações nos antigos e novos modos de pensar, agir e se envolver no tocante à espiritualidade e seus modos de imbricação social. O propósito, aqui, é analisar a chave de leitura tayloriana sobre a secularização, o quadro no qual se desenvolverão as condições da crença e da descrença atuais, com amplas repercussões políticas, sociais, éticas, antropológicas, etc., em indivíduos e em sociedades.

Possibilities divide into two kinds. Non-qualitative possibilities are distinguished by their connection to specific individuals. For example, the possibility that Napoleon is a novelist is non-qualitative, since it is a possibility for a specific individual, Napoleon. In contrast, the possibility that someone---anyone at all---is a novelist is a qualitative possibility, since it does not depend upon any specific individual. Haecceitism is a thesis about the relation between qualitative and non-qualitative possibilities. In one guise, it holds that some maximal possibilities---total ways the world could be---differ non-qualitatively without differing qualitatively. It would, for example, be only a haecceitistic difference that distinguishes actuality from a maximal possibility where Napoleon and Nefertiti swap all of their qualitative properties and relations. According to this alternative possibility, things are the very same qualitatively, but which individuals occupy which qualitative roles differs: Nefertiti would be a stout conqueror, while Napoleon would be a beautiful consort. This dissertation is an examination of the nature of haecceitism, the arguments in its favor, and the consequences that follow from it. In Chapter One, I distinguish various conceptions of haecceitism and related theses concerning maximal possibilities, possible worlds, the identity of indiscernibles, and non-qualitative properties. In Chapter Two, I develop and defend conceivability arguments for haecceitism in the face of various anti-haecceitist challenges. In Chapter Three, I consider the relation between haecceitism and the Humean approach to plenitude, which aims to characterize the space of possible worlds in terms of combinatorial principles. In Chapter Four, I examine the distinction between qualitative properties like redness and non-qualitative properties like being Napoleon and argue in favor of fundamental non-qualitative properties. In Chapter Five, I present a novel version of non-qualitative counterpart theory, which employs bare particulars to reconcile modal realism and haecceitism. In Chapter Six, I clarify and defend quidditism, the property-theoretic analogue of haecceitism. I conclude in Chapter Seven by defending the modal view of essence.

Made available in DSpace on 2014-06-12T17:20:28Z (GMT). No. of bitstreams: 2 arquivo9649_1.pdf: 3050727 bytes, checksum: 8ff83b00c85c300b0f7c8aa55f00e9d6 (MD5) license.txt: 1748 bytes, checksum: 8a4605be74aa9ea9d79846c1fba20a33 (MD5) Previous issue date: 2012 / Esta tese tem um caráter exploratório e propositivo, partindo da premissa de que as pessoas em geral não têm acesso, nas instâncias de socialização, a um processo de ensino que promova a formação humana e, por conseguinte, crescem sem conseguir discernir o que distingue os processos de hominização (tornar-se homem ou mulher) e de humanização (RÖHR, 2007), sem, portanto, compreender que este último depende de compromisso com o desenvolvimento consciente de habilidades intra e inter-relacionais. Portanto, ao reconhecer a necessidade de uma educação que sistematize e aponte o sentido da formação humana, este trabalho assume como objetivo geral a elaboração, implementação e teste de um componente curricular voltado para formação humana de jovens e adultos do Instituto Federal de Educação, Ciência e Tecnologia de Pernambuco. A elaboração do componente curricular teve como fundamentação teórico-filosófica a contribuição do pensamento de autores, como: Röhr (2007) no que tange à responsabilidade do educador com a plenitude do ser do educando; a concepção de integralidade do Sistema Operacional Integral de Wilber (2008); a Paidéia grega na visão de Jaeger (2003); o caminho da individuação (JUNG, 2008a); a teoria dos âmbitos em López Quintás (2003); a educação emocional e relacional em Kusché e Greenberg (1994), dentre outros; os manuais da UNESCO/APINIEVE (1998, 2002, 2005). A implementação do componente ocorreu no período de 2009.2 a 2010.2, sendo sua testagem realizada por meio de métodos quantitativos e qualitativos. Para a realização do processo de testagem quantitativa do qual participaram 206 sujeitos (N=206), elaboramos e aplicamos uma escala de atitudes tipo Likert, a Escala de Compreensão de Aspectos da Formação Humana (EAFCH), com um total de 54 itens/variáveis, agrupados em três eixos temáticos: (1) Subescala de Relações Interpessoais e Conhecimento das Emoções (SRICE); (2) Subescala de Compreensão e Cultivo das Virtudes (SCCV); (3) Subescala de Predisposição para Ações e Decisões Responsáveis (SPADR). Essas subescalas foram validadas por meio de testes de correlação de Spearman seguidos dos testes de consistência interna de Alfa de Cronbach. Posteriormente, criamos os índices correspondentes a cada uma delas e com eles realizamos testes de correlação e o teste t de médias para uma mesma amostra que nos permitiram comprovar nossas quatro hipóteses: (1) Constatamos uma correlação positiva significativa entre os índices SPADR e SRICE, independente do período; (2) Constatamos uma correlação positiva significativa entre os índices SCCV e SRICE, independente do período; (3) Constatamos uma correlação positiva significativa entre os índices SCCV e SPADR, independente do período; (4) O teste t de médias para uma mesma amostragem demonstrou uma diferença substancial dos índices SRICE, SCCV e SPADR entre o momento anterior e o posterior à implementação do componente, ou seja, os índices apresentaram um aumento significativo no momento posterior. No que tange ao processo de testagem qualitativa, analisamos os relatos dos alunos a respeito do conteúdo estudado e suas auto-observações os quais ratificaram os achados estatísticos corroborando com a nossa hipótese geral: a formação humana precisa ser estimulada e pode ser viabilizada dentro do ensino tradicional, partindo da constatação de que o desenvolvimento do conhecimento a respeito das relações interpessoais, da compreensão das emoções, do conhecimento e cultivo de valores e virtudes, promovem um ganho substancial em termos de compreensão de aspectos do interior do ser humano influenciando positiva e significativamente na sua predisposição para ações e decisões responsáveis

Submitted by Eliezer Santos (eliezer.santos@mackenzie.br) on 2018-06-15T16:28:20Z No. of bitstreams: 1 Priscilla Luciane Bastos Oliveira.pdf: 1480979 bytes, checksum: ec5ab7d4f0a14e355f9269ff5dba4f30 (MD5) / Approved for entry into archive by Giovanna Brasil (1154060@mackenzie.br) on 2018-06-15T19:45:21Z (GMT) No. of bitstreams: 1 Priscilla Luciane Bastos Oliveira.pdf: 1480979 bytes, checksum: ec5ab7d4f0a14e355f9269ff5dba4f30 (MD5) / Made available in DSpace on 2018-06-15T19:45:21Z (GMT). No. of bitstreams: 1 Priscilla Luciane Bastos Oliveira.pdf: 1480979 bytes, checksum: ec5ab7d4f0a14e355f9269ff5dba4f30 (MD5) Previous issue date: 2017-08-17 / The guiding proposition of this study is the analysis of the interconnection between the phenomenon of spectacularization, result of the cultural industry production, and the neopentecostal religious group. Among the neopentecostal churches, which use the spectacle of faith, we chose as the object of study the Igreja Apostólica Plenitude do Trono de Deus, founded by the apostle Agenor Duque and the bishop Ingrid Darakdjian Medeiros. We propose in this research to identify the mechanisms by which the spectacularization of faith is used by denominational leaders in order to reach and retain loyalties and to gain legitimacy in society. The research was organized through non-participant observation in lócus, interviews, investigations in the communication channels and in websites. In the religious practices of the Igreja Apostólica Plenitude do Trono de Deus, it was possible to perceive its relation with religious entrepreneurship, being the spectacularization of faith, a significant factor for its expansion in the religious field. We conclude, then, that the leaders of the Igreja Apostólica Plenitude do Trono de Deus use the spectacularization proposed by Debord (2011) in order to attract adherents to the denomination and to promote its legitimacy in the Brazilian religious scene. / O problema norteador das reflexões nesse estudo consistiu na analise da relação do fenômeno da espetacularização, fruto da produção da indústria cultural capitalista, com o grupo religioso neopentecostal. Dentre as igrejas neopentecostais, as quais se utilizam do espetáculo da fé, tomamos como objeto de estudo a Igreja Apostólica Plenitude do Trono de Deus, fundada pelo apóstolo Agenor Duque e pela bispa Ingrid Darakdjian Medeiros. Propomos nessa pesquisa, identificar os mecanismos, pelos quais, a espetacularização da fé é utilizada pelos líderes da denominação a fim de alcançar e fidelizar adeptos, e conquistar a legitimidade na sociedade. A pesquisa foi organizada por meio de observação não-participante in Lócus, entrevistas, investigações nas mídias, nos canais de comunicações e sites. Nas práticas religiosas da Igreja Apostólica Plenitude do Trono de Deus, foi possível perceber sua relação com o empreendedorismo religioso, sendo a espetacularização da fé, um fator significativo para a sua expansão no campo religioso. Concluímos, então, que os líderes da Igreja Apostólica Plenitude do Trono de Deus se valem da espetacularização, proposta por Debord (2011), a fim de conquistar adeptos para a denominação e promover sua legitimidade no cenário religioso brasileiro.

Submitted by Eliezer Santos (eliezer.santos@mackenzie.br) on 2018-06-15T21:54:25Z No. of bitstreams: 1 Moyses Quiterio Leal Quiterio.pdf: 10115038 bytes, checksum: 7c98e578f3b7a8b0e7334531db89e6c2 (MD5) / Approved for entry into archive by Giovanna Brasil (1154060@mackenzie.br) on 2018-06-20T17:45:29Z (GMT) No. of bitstreams: 1 Moyses Quiterio Leal Quiterio.pdf: 10115038 bytes, checksum: 7c98e578f3b7a8b0e7334531db89e6c2 (MD5) / Made available in DSpace on 2018-06-20T17:45:29Z (GMT). No. of bitstreams: 1 Moyses Quiterio Leal Quiterio.pdf: 10115038 bytes, checksum: 7c98e578f3b7a8b0e7334531db89e6c2 (MD5) Previous issue date: 2018-05-07 / Fundo Mackenzie de Pesquisa / The present study analyzes the growth of the Apostolic Church “Plenitude do Trono de Deus” inserted in the (neo) pentecostal context, which gains prominence in the Brazilian religious scene with only eleven years of existence and positions itself as one of the great pentecostal churches in contemporary times. The proposal of the research brings several aspects of the institution, from companies linked to the group, the highlight on the media and the perspective of its theology. The main figure is the charismatic leader, Apostle Agenor Duque, who, along with his wife, the Bishop Ingrid Duque, is close to great names of gospel music and preachers known in the national as well as the international circuit. To do so, we use a bibliographical approach to pentecostalism and an interview granted by the founder of the institution, which presents the origins and the ethos of the church, as well as he shares about his religious pilgrimage, passing through large pentecostal churches. The use of radio, television, social networks, their approach to classical pentecostalism, and their insertion in politics, gives the direction to continue among the great churches and expresses correlations with the phenomenon of neopentecostality. / O presente estudo analisa o crescimento da Igreja Apostólica Plenitude do Trono de Deus, inserida no bojo (neo) pentecostal, que ganha destaque no cenário religioso brasileiro com apenas onze anos de existência, e se posiciona como uma das grandes igrejas pentecostais na contemporaneidade. A proposta do trabalho traz diversos aspectos da instituição, desde empresas ligadas ao grupo, o destaque midiático e a perspectiva de sua teologia. A figura principal é a do seu líder carismático, o Apóstolo Agenor Duque, que, juntamente com a sua esposa, Bispa Ingrid Duque, têm aproximações com grandes nomes da música gospel e pregadores conhecidos no circuito nacional, bem como internacional. Para tanto, utilizamos uma abordagem bibliográfica acerca do pentecostalismo e uma entrevista concedida pelo fundador da instituição, que apresenta as origens e o ethos da igreja, além de compartilhar sobre sua peregrinação religiosa, que inclui grandes igrejas pentecostais. O uso do rádio, televisão e das redes sociais, suas aproximações do pentecostalismo clássico e a inserção na política, sinalizam a direção para continuar entre as grandes igrejas e expressam correlações diante do fenômeno da neopentecostalidade.

Submitted by Eliezer Santos (eliezer.santos@mackenzie.br) on 2018-05-30T17:40:45Z No. of bitstreams: 1 Paulo Henrique Figueiredo.pdf: 2718218 bytes, checksum: d7f8be74c9ebe82fafbc6433a3e7b20a (MD5) / Approved for entry into archive by Paola Damato (repositorio@mackenzie.br) on 2018-07-25T14:45:30Z (GMT) No. of bitstreams: 1 Paulo Henrique Figueiredo.pdf: 2718218 bytes, checksum: d7f8be74c9ebe82fafbc6433a3e7b20a (MD5) / Approved for entry into archive by Paola Damato (repositorio@mackenzie.br) on 2018-08-18T17:40:06Z (GMT) No. of bitstreams: 1 Paulo Henrique Figueiredo.pdf: 2718218 bytes, checksum: d7f8be74c9ebe82fafbc6433a3e7b20a (MD5) / Made available in DSpace on 2018-08-18T17:40:06Z (GMT). No. of bitstreams: 1 Paulo Henrique Figueiredo.pdf: 2718218 bytes, checksum: d7f8be74c9ebe82fafbc6433a3e7b20a (MD5) Previous issue date: 2018-02-05 / Igreja Presbiteriana do Brasil / The present research shows that there is an interaction process between religion and sorcery in Pentecostal churches recently founded in Brazil. This study was based on antropological perspectives by James George Frazer and Emile Durkheim, in which, both dealt with sorcery and religion as distinct practices. However, it was Marcel Mauss, followed by other theoreticals, who admitted a possible interaction. The present religious entities perform rituals where religion and sorcery are blended, and as mentioned before Antropology has treated these two things as being distinct. Bibliography analisys of the theme was used as methodology; participative observation of the service, as well as TV and radio programmes of Apostololica Plenitude do Trono de Deus Church, founded in 2006 by Agenor Duque and his wife Ingrid Duque. / A presente pesquisa demonstra que há um processo de interação entre religião e magia nas igrejas pentecostais fundadas recentemente no Brasil. O estudo foi baseado nas perspectivas antropológicas de James George Frazer e Émile Durkheim no qual ambos trataram magia e religião como práticas distintas. No entanto foi Marcel Mauss e, seguidamente outros teóricos, que admitiram uma possível interação. Essas atuais entidades religiosas praticam rituais em que há a mistura de práticas mágicas e religiosas, o que a Antropologia clássica em sua grande parte tratou como duas áreas distintas. Como metodologia foi empregada análise bibliográfica do tema; observação participativa dos cultos, assim como da análise de programas televisivos e radiofônicos da Igreja Apostólica Plenitude do Trono de Deus, fundada em São Paulo em 2006 pelo pastor Agenor Duque e sua esposa Ingrid Duque.

Monistic substantivalists believe that material objects and regions of space-time are not two distinct kinds of fundamental of entities. For the monist, objects either are identical with regions or are somehow derivative from them. Dualistic substantivalists view regions and objects as distinct kinds of fundamental entities. One virtue monists claim over dualists is that their view is more ideologically parsimonious than dualism because monists can do without a primitive notion of location. In this paper I provide an argument that undercuts some of the theoretical edge that monists claim over dualists. The assumption that the monist can provide a reduction of location unique to her position rests on a false assumption about the possible structures spacetime can have. If it is metaphysically possible for two distinct regions to coincide with respect to all their significant spatiotemporal properties and relations (call these 'coincident regions'), then analyses of location unique to monism will turn out to be inadequate. / Master of Arts / You, I, a rock on the ground, electrons, and galaxies all have something in common: we are all material objects. Material objects are often defined as the things that have locations within spacetime. But what is it to have a location within spacetime? Some authors, monists, believe that to have a location in spacetime is to be no more than a bit of the spatiotemporal manifold. Others, dualists, think of spacetime like a box that objects get placed into. For them having a location is to “take up” part of the room in this box. As the debate currently stands, many philosophical considerations look to point in favor of monism over dualism. In this paper I discuss a novel argument that this assessment does not stand up to scrutiny. The argument makes use of contemporary theories in physics and advanced geometry to argue that distinct parts of spacetime can be located at one another. This is shown to undermine many of the considerations which are thought to favor monism over dualism.

Reprendre contact avec les réalités de l’âme, rouvrir la source où l’être rejaillit éternellement : tel est l’idéal occulte, inavouable, d’où procède la poétique d’Hubert Aquin. Depuis sa jeunesse, Aquin s’emploie clandestinement à défaire les mailles de la conscience et à rebrousser chemin vers les arrière-plans ténébreux du Moi, vers le Plérôme de la vie nue. Il manœuvre pour se mettre au service de l’intentionnalité impersonnelle inscrite au plus profond de sa psyché, pour devenir l’instrument du vouloir aveugle « qui opère en lui comme une force d’inertie ». Son œuvre ne s’accomplit pas dans le texte, mais à rebours du texte, voire à rebours du langage ; elle se déploie sur le terrain d’une confrontation enivrée avec le Négatif — avec la Parole sacrée issue de l’abîme. En d’autres termes, elle prend la forme d’une Gnose, c’est-à-dire d’un exercice de dé-subjectivation, de destruction de soi, consistant à réaliser la connaissance participative de l’empreinte imaginale scellée derrière les barreaux de la finitude. Essentiellement consacrée à l’analyse de la dimension gnostique de l’œuvre d’Hubert Aquin, cette thèse vise à montrer que la connaissance du hiéroglyphe mystérieux gravé au fond de l’âme n’est pas une sinécure. Il s’agit plutôt d’un opus contra naturam qui comporte bien des risques (en tout premier lieu celui d’une inflation psychique). Pourtant, ce travail est aussi, aux yeux de l’auteur, le seul véritablement digne d’être accompli, celui qui donne à l’homme le moyen de se soustraire à l’engloutissement de la mort et la possibilité de renaître. Comme l’écrit Aquin dans un texte de jeunesse, l’ouverture inconditionnelle au Négatif (la destruction de soi) est « une façon privilégiée d’expérimenter la vie et un préalable à toute entreprise artistique » ; elle correspond à « un mode supérieur de connaissance », à un savoir « impersonnel » qui offre immédiatement le salut. / To reestablish contact with the realities of the soul, to reopen the source from which Being eternally resurges: such is the occult and unspeakable ideal from which Hubert Aquin’s poetics proceeds. From his youth onwards, Aquin secretly seeks to unravel the mesh of consciousness, in order to retrace the path leading back towards the dark nether regions of the Self, towards the Pleroma of the naked life. Thus he operates exclusively in the service of the impersonal intentionality inscribed in the depths of his psyche, as the instrument of the blind will that acts inside of him “like an inertial force”. His work does not fulfill itself in the text, but rather runs counter to the text, even counter to language itself; it deploys as an exhilarating confrontation with the Negative, with the sacred Word issuing from the abyss. In other words, Aquin’s work takes the form of a Gnosis: an exercise in de-subjectivization and self-destruction that consists in attaining participative knowledge of the imaginal seal imprinted behind the bars of finitude. This thesis, principally devoted to an analysis of the gnostic dimension of Hubert Aquin’s œuvre, aims to show that to decipher the mysterious hieroglyph engraved in the depths of the soul is no simple task: it is rather an opus contra naturam, involving great dangers (of which the first is the risk of psychic inflation); yet, to the author’s eyes, only this task is really necessary and truly worthy of being undertaken, for only by this means can the human being escape from engulfment in death – by being reborn. As Aquin writes in an early work, to open oneself unconditionally to the Negative (i.e., self-destruction) is “a special way of experiencing life and a prerequisite to any artistic enterprise”; it is equivalent to “a superior mode of knowledge” of an “impersonal” kind, promising immediate salvation.

Reprendre contact avec les réalités de l’âme, rouvrir la source où l’être rejaillit éternellement : tel est l’idéal occulte, inavouable, d’où procède la poétique d’Hubert Aquin. Depuis sa jeunesse, Aquin s’emploie clandestinement à défaire les mailles de la conscience et à rebrousser chemin vers les arrière-plans ténébreux du Moi, vers le Plérôme de la vie nue. Il manœuvre pour se mettre au service de l’intentionnalité impersonnelle inscrite au plus profond de sa psyché, pour devenir l’instrument du vouloir aveugle « qui opère en lui comme une force d’inertie ». Son œuvre ne s’accomplit pas dans le texte, mais à rebours du texte, voire à rebours du langage ; elle se déploie sur le terrain d’une confrontation enivrée avec le Négatif — avec la Parole sacrée issue de l’abîme. En d’autres termes, elle prend la forme d’une Gnose, c’est-à-dire d’un exercice de dé-subjectivation, de destruction de soi, consistant à réaliser la connaissance participative de l’empreinte imaginale scellée derrière les barreaux de la finitude. Essentiellement consacrée à l’analyse de la dimension gnostique de l’œuvre d’Hubert Aquin, cette thèse vise à montrer que la connaissance du hiéroglyphe mystérieux gravé au fond de l’âme n’est pas une sinécure. Il s’agit plutôt d’un opus contra naturam qui comporte bien des risques (en tout premier lieu celui d’une inflation psychique). Pourtant, ce travail est aussi, aux yeux de l’auteur, le seul véritablement digne d’être accompli, celui qui donne à l’homme le moyen de se soustraire à l’engloutissement de la mort et la possibilité de renaître. Comme l’écrit Aquin dans un texte de jeunesse, l’ouverture inconditionnelle au Négatif (la destruction de soi) est « une façon privilégiée d’expérimenter la vie et un préalable à toute entreprise artistique » ; elle correspond à « un mode supérieur de connaissance », à un savoir « impersonnel » qui offre immédiatement le salut. / To reestablish contact with the realities of the soul, to reopen the source from which Being eternally resurges: such is the occult and unspeakable ideal from which Hubert Aquin’s poetics proceeds. From his youth onwards, Aquin secretly seeks to unravel the mesh of consciousness, in order to retrace the path leading back towards the dark nether regions of the Self, towards the Pleroma of the naked life. Thus he operates exclusively in the service of the impersonal intentionality inscribed in the depths of his psyche, as the instrument of the blind will that acts inside of him “like an inertial force”. His work does not fulfill itself in the text, but rather runs counter to the text, even counter to language itself; it deploys as an exhilarating confrontation with the Negative, with the sacred Word issuing from the abyss. In other words, Aquin’s work takes the form of a Gnosis: an exercise in de-subjectivization and self-destruction that consists in attaining participative knowledge of the imaginal seal imprinted behind the bars of finitude. This thesis, principally devoted to an analysis of the gnostic dimension of Hubert Aquin’s œuvre, aims to show that to decipher the mysterious hieroglyph engraved in the depths of the soul is no simple task: it is rather an opus contra naturam, involving great dangers (of which the first is the risk of psychic inflation); yet, to the author’s eyes, only this task is really necessary and truly worthy of being undertaken, for only by this means can the human being escape from engulfment in death – by being reborn. As Aquin writes in an early work, to open oneself unconditionally to the Negative (i.e., self-destruction) is “a special way of experiencing life and a prerequisite to any artistic enterprise”; it is equivalent to “a superior mode of knowledge” of an “impersonal” kind, promising immediate salvation.

[pt] Este trabalho tem o seu foco no estudo da expressão hiuotesía, na literatura de tradição paulina, que é, em toda a Sagrada Escritura, a única que a utiliza. Embora haja trabalhos significativos sobre a questão, esta pesquisa estabelece um estudo comparativo entre a hiuotesía no contexto imediato de Gl 4,1-7, circunstanciada pela expressão plerôma tou chrónou e de Ef 1,3-10, onde, curiosamente, é utilizada a expressão plerôma tõn Kairôn. Nessa comparação reside a originalidade da presente pesquisa. Como os dois textos que reportam este termo encontram-se em contextos literários mais amplos, a primeira tarefa diz respeito ao estudo da estrutura de cada um desses contextos. Em seguida, passa-se ao estudo exegético de cada um deles, levando-se em conta aspectos semânticos, sobretudo em sua abordagem diacrônica. Com isto chega-se a identificar o alcance do vocábulo hiotesía e das expressões plerôma tou chrónou e plerôma tõn Kairôn em cada perícope A análise e comparação desses dois textos da tradição paulina evidenciam que as dessemelhanças existentes entre eles são decorrentes de paradigmas distintos que demandam, por isso mesmo, diferenciadas abordagens teológicas. Nesse sentido, o autor de Ef, ao se apropriar das expressões hiuotesía e plerôma tõn Kairôn, apresenta, de sua parte, uma nova e diferente interpretação do que o autor de Gl, anteriormente, dissera ao servir-se das expressões plerôma tou chrónou e hiuotesía. / [en] This work concentrates on the study of the expression hiuotesía in the writings of the Pauline tradition, the only one to use it in all the Holy Scriptures. Though significant works have been written on this matter, our present research frames a study on hiuotesía in the immediate context of Gal 4:1-7 and accompanied by the expression plerôma tou chrónou, as compared with that of Eph 1:3-10 where, stringly, the expression plerôma tõn Kairôn is used. In this comparison lies the originality of the present research. Since each of the texts that employ this term must be seen in it ampler literary context, the first task is to study the structure of each of those contexts. Next, follows the exegetical study of each of them, taking into consideration semantic aspects, especially in their diachronic approach. We thus manage to identify the range of the word hiuotesía and expression plerôma tou chrónou and plerôma tõn Kairôn in each pericope. Analysis and comparison between these two texts of the Pauline tradition show that the dissimilarities between them result from distinct paradigms which, therefore, demand differing theological approaches. In this sense, the author of Eph, by making his own the expressions hiuotesía and plerôma tõn Kairôn, offers, for his part, a new interpretation, differing from what the author of Gal had previously said by using the expressions plerôma tou chrónou and hiuotesía.