The thesis offers an interpretation of Paul's political thought and political theology in the context of current philosophy. The first part presents a methodological basis of the work: the concept of political theology is conceived as a methodological tool that enables us to concentrate on interrelations and mutual effects of religion and politics and to expose implicit or explicit political meanings and implications of religious ideas. The second methodological subchapter deals with Max Weber's approach to "economic ethics of world religions": Weber concentrates on historical crossroads and switches which are a result of random chain of coincidences and factors forming a specific relation to values (Wertbeziehung) which enables us to understand further historical development. Paul's missionary activity and theology is seen as such historical crossroad with far- reaching social consequences. Another part elaborately deals with the most important and influential interpretations of Paul in current non-Christian philosophy: Jacob Taubes, Alain Badiou, Giorgio Agamben. The attention is given not only to presentation of their interpretations but also to utilizations and interpretative gaps, which could be observed in the way these authors read and understand Paul. Though for different reasons, for all of them...

The thesis offers an interpretation of Paul's political thought and political theology in the context of current philosophy. The first part presents a methodological basis of the work: the concept of political theology is conceived as a methodological tool that enables us to concentrate on interrelations and mutual effects of religion and politics and to expose implicit or explicit political meanings and implications of religious ideas. The second methodological subchapter deals with Max Weber's approach to "economic ethics of world religions": Weber concentrates on historical crossroads and switches which are a result of random chain of coincidences and factors forming a specific relation to values (Wertbeziehung) which enables us to understand further historical development. Paul's missionary activity and theology is seen as such historical crossroad with far- reaching social consequences. Another part elaborately deals with the most important and influential interpretations of Paul in current non-Christian philosophy: Jacob Taubes, Alain Badiou, Giorgio Agamben. The attention is given not only to presentation of their interpretations but also to utilizations and interpretative gaps, which could be observed in the way these authors read and understand Paul. Though for different reasons, for all of them...

<p>This thesis argues for the presence of an apocalyptic theological perspective in Søren Kierkegaard’s <em>Practice in Christianity</em> (1848), one that is of a piece with the apocalypticism that a number of contemporary biblical scholars, theologians and philosophers have located in the letters of the Apostle Paul.</p> <p>Though familiar motifs (such as the imminent eschaton or the idea of two ages) may be helpful indicators of an apocalyptic theological perspective in a given work, I take the position that apocalyptic theology is fundamentally a matter of settling the question of ultimate lordship or sovereignty. In a Christian context, therefore, where an author manifests a desire to declare the ultimate sovereignty of God (by way of the intervening act of his incarnation in Christ) over and against any worldly counter-claim to sovereignty, he or she partakes of an apocalyptic theology.</p> <p>I demonstrate that Kierkegaard’s apocalyptic theological perspective is manifested in three ways in <em>Practice in Christianity</em>, namely, with respect to his thinking about temporality, epistemology and politics. The three chapters that make up this thesis take up these themes in turn. In each case, Kierkegaard’s position on these matters is compared with an apocalyptic reading of Paul’s letters. I argue that a concern to declare the ultimate sovereignty of God in these three fundamental areas of human experience is one that Kierkegaard shares with Paul. Insofar as Paul is therefore regarded by his scholarly readers as an apocalypticist, so too, I argue, should Kierkegaard be.</p> <p>Furthermore, just as the identification of Paul’s apocalypticism is alleged to provide a coherent framework for his gospel, so too, I argue, should Kierkegaard’s apocalypticism be understood as the substratum that informs his theo-philosophical project in <em>Practice in Christianity</em>.</p> / Master of Arts (MA)

Cette thèse porte sur la prérogative la plus importante du pape durant la première modernité, c’est-à-dire le pouvoir que lui donnaient les clefs du royaume des cieux. Cette faculté de lier et de délier tous les hommes dans l’économie du salut fut contestée au XVIe siècle par la Réforme protestante et par les monarchies européennes. L’enjeu est de comprendre comment la papauté affirma la nature spirituelle de sa suprématie tout en prétendant donner à celle-ci des effets politiques. Une première partie est consacrée aux controverses sur le pouvoir ecclésiastique du concile de Pise à la Réforme luthérienne. Une seconde partie examine les relations entre la papauté et les États à travers l’exercice du pouvoir de déposition. En raison de la richesse de la documentation conservée à l’Archivio Segreto Vaticano, une enquête approfondie est menée sur le cas de l’excommunication et de l’absolution d’Henri IV. Ce travail explique ainsi comment la politique romaine permit à la papauté de rester un acteur politique majeur dans l’Europe du XVIe siècle. / This PhD thesis deals with the most important prerogative of the pope during the early modern period, i. e. the power that the keys of the kingdom of heaven gave to him. This power to bind and to loose all men in the economy of Salvation was contested during the Sixteenth Century by the Protestant Reformation and by the european monarchies. What is at stake is to understand how the papacy asserted the spiritual value of the papal supremacy while asserting its political effects. A first part turns on the controversies about ecclesiastical power from the council of Pisa to the Lutheran Reformation. A second part deals with the relationship between the papacy and the states through the use of the deposing power. Owing to the richness of the documentation conserved in the Archivio Segreto Vaticano, a thorough inquiry is conducted on the case of the excommunication and of the absolution of Henry IV. This work explains thus how the roman policy enabled the papacy to remain a political actor of first importance in the Europe of the Sixteenth Century.

Este ensaio estuda a invenção retórico-poética do poema épico Vila Rica, lido como uma composição que emula o costume da escrita das epopéias gregas, latinas e modernas, especialmente a Farsália de Lucano e a Henriade de Voltaire, atualizando, pelo intermédio do pensamento das preceptivas de Francisco José Freire, filtradas pela postura crítica de Voltaire, que deprecia a importância de muitas regras convenientes ao decoro do gênero épico. A epopéia de Cláudio Manuel da Costa é entendida como um exercício prático de poesia, orientado para o ensinamento da instrução moral e para a admiração do deleite poético, retratadas na atitude ideal do chefe militar português de uma encenação da história da pacificação das terras mineiras, produzindo uma gênese mítica heróica para a pátria mineira, buscando a perpetuação da memória na posteridade, seguindo o exemplo da poesia épica retratada no mundo hispano-colonial, no chamado Siglo de oro, que encena a descoberta e a pacificação das colônias pelos europeus, aplicando um estilo sublime na reinvenção de uma ação entendida como heróica. Ao realizar este movimento, permanecendo inédito por muito tempo, e pouco divulgado por séculos, o poema Vila Rica agrega uma fortuna crítica que se divide entre a apologia e o vitupério do texto, que representa o topos do utópico, na medida em que a paisagem retratada difere evidentemente daquela encontrada na Arcádia e nas margens do rio Mondego, mais adequadas à figuração do exemplar locus amoenus, da poesia idílica de Teócrito. Ao mesmo tempo, realiza a mitificação da história pela superposição de diversos fatos históricos, apresentados no Fundamento Histórico, encenados como tópicos da morte e do amor, orientando e evidenciando o caráter de valorização da glória dos feitos dos representados do reino português num herói portador da perfecta eloquentia, contra um suposto domínio da lei natural pelos nativos do Estado do Brasil, reinventando a história na agregação de uma glória poética a ser reconhecida ou inventada numa sociedade hierárquica que encena a si mesma num teatro de imagens e discursos. Exclui-se a subjetividade de um sujeito em conflito consigo próprio pela melancolia da paisagem rochosa, buscando-se a glória, além da tradição, demonstrando a honra da moral católica da sociedade colonial luso-brasileira no empenho da elucidação da história. / This essay studies the rhetorical-poetical invention of the epic poem Vila Rica, read as a composition that emulates the written custom of the greek, latim and modern epics, especially the Pharsalia of Lucan and the Henriade of Voltaire, bringing up to date, by the intermediacy of the thought of Francisco José Freire\'s precepts, filtered by the critical position of Voltaire, that depreciates the importance of many convenient rules to the decorum on the epic genus. The epic of Cláudio Manuel da Costa is understood as a practical exercise of poetry, guided by the teaching of a moral instruction and in favor of the admiration of a poetical delight, portrayed in the ideal attitude of the Portuguese military head as a representation of the mining lands pacification\'s history, producing a mythical heroic source for the mining country, searching the upholding of the memory in the posterity, following the example of the epic poetry portrayed in the Hispanic-colonial world, in the so called Siglo de oro, that represents the discovery and the pacification of colonies by Europeans, applying a sublime style in the re-invention of an action understood as heroic. When carrying through this movement, remaining unknown for a long time, and little divulged for centuries, the poem Vila Rica supports a critical history that is divided between praise and vituperation of the text, which represents the topos of utopian, taking into account that the portrayed landscape differs evidently from that one joined in the Arcadia and in the edges of the Mondego river, adjusted to the picture of the pattern locus amoenus, of the idyllic poetry of Theocritus. At the same time, it carries through turning the History into a myth, by the overlapping of various historical events, presented in the Fundamento Histórico, figured as topics of the death and of love, guiding and evidencing the estimation\'s character on the glory of the Portuguese kingdom\'s representatives\' actions in a hero carrying a perfecta eloquentia, against a belief in the natural law\'s domain on the State of Brazil\'s natives, re-inventing History in the aggregation of a recognized poetical glory, or to be invented in a hierarchic society that stages itself in a theater of images and speeches. It is abstained the subjectivity of a being in conflict with himself caused by the melancholy of the rocky landscape, searching the glory, further than tradition, demonstrating the moralistic catholic\'s honor in the Portuguese-Brazilian colonial\'s society, persistencing in the explanation of History.

Este ensaio estuda a invenção retórico-poética do poema épico Vila Rica, lido como uma composição que emula o costume da escrita das epopéias gregas, latinas e modernas, especialmente a Farsália de Lucano e a Henriade de Voltaire, atualizando, pelo intermédio do pensamento das preceptivas de Francisco José Freire, filtradas pela postura crítica de Voltaire, que deprecia a importância de muitas regras convenientes ao decoro do gênero épico. A epopéia de Cláudio Manuel da Costa é entendida como um exercício prático de poesia, orientado para o ensinamento da instrução moral e para a admiração do deleite poético, retratadas na atitude ideal do chefe militar português de uma encenação da história da pacificação das terras mineiras, produzindo uma gênese mítica heróica para a pátria mineira, buscando a perpetuação da memória na posteridade, seguindo o exemplo da poesia épica retratada no mundo hispano-colonial, no chamado Siglo de oro, que encena a descoberta e a pacificação das colônias pelos europeus, aplicando um estilo sublime na reinvenção de uma ação entendida como heróica. Ao realizar este movimento, permanecendo inédito por muito tempo, e pouco divulgado por séculos, o poema Vila Rica agrega uma fortuna crítica que se divide entre a apologia e o vitupério do texto, que representa o topos do utópico, na medida em que a paisagem retratada difere evidentemente daquela encontrada na Arcádia e nas margens do rio Mondego, mais adequadas à figuração do exemplar locus amoenus, da poesia idílica de Teócrito. Ao mesmo tempo, realiza a mitificação da história pela superposição de diversos fatos históricos, apresentados no Fundamento Histórico, encenados como tópicos da morte e do amor, orientando e evidenciando o caráter de valorização da glória dos feitos dos representados do reino português num herói portador da perfecta eloquentia, contra um suposto domínio da lei natural pelos nativos do Estado do Brasil, reinventando a história na agregação de uma glória poética a ser reconhecida ou inventada numa sociedade hierárquica que encena a si mesma num teatro de imagens e discursos. Exclui-se a subjetividade de um sujeito em conflito consigo próprio pela melancolia da paisagem rochosa, buscando-se a glória, além da tradição, demonstrando a honra da moral católica da sociedade colonial luso-brasileira no empenho da elucidação da história. / This essay studies the rhetorical-poetical invention of the epic poem Vila Rica, read as a composition that emulates the written custom of the greek, latim and modern epics, especially the Pharsalia of Lucan and the Henriade of Voltaire, bringing up to date, by the intermediacy of the thought of Francisco José Freire\'s precepts, filtered by the critical position of Voltaire, that depreciates the importance of many convenient rules to the decorum on the epic genus. The epic of Cláudio Manuel da Costa is understood as a practical exercise of poetry, guided by the teaching of a moral instruction and in favor of the admiration of a poetical delight, portrayed in the ideal attitude of the Portuguese military head as a representation of the mining lands pacification\'s history, producing a mythical heroic source for the mining country, searching the upholding of the memory in the posterity, following the example of the epic poetry portrayed in the Hispanic-colonial world, in the so called Siglo de oro, that represents the discovery and the pacification of colonies by Europeans, applying a sublime style in the re-invention of an action understood as heroic. When carrying through this movement, remaining unknown for a long time, and little divulged for centuries, the poem Vila Rica supports a critical history that is divided between praise and vituperation of the text, which represents the topos of utopian, taking into account that the portrayed landscape differs evidently from that one joined in the Arcadia and in the edges of the Mondego river, adjusted to the picture of the pattern locus amoenus, of the idyllic poetry of Theocritus. At the same time, it carries through turning the History into a myth, by the overlapping of various historical events, presented in the Fundamento Histórico, figured as topics of the death and of love, guiding and evidencing the estimation\'s character on the glory of the Portuguese kingdom\'s representatives\' actions in a hero carrying a perfecta eloquentia, against a belief in the natural law\'s domain on the State of Brazil\'s natives, re-inventing History in the aggregation of a recognized poetical glory, or to be invented in a hierarchic society that stages itself in a theater of images and speeches. It is abstained the subjectivity of a being in conflict with himself caused by the melancholy of the rocky landscape, searching the glory, further than tradition, demonstrating the moralistic catholic\'s honor in the Portuguese-Brazilian colonial\'s society, persistencing in the explanation of History.

Inspired by the visual allegory ("Conquista, embarcáronse a las Indias" fol. 73 of the Nueva corónica), Legnani contends that the development of the laws of peoples (jus gentium) by 16th century Spanish jurists should be analyzed within the corpus of commercial law (lex mercatoria) employed by sea merchants, bankers and mercenaries throughout the 15th and 16th centuries. This dissertation explores the movement from figure to fiction in discourses of capital and violence. / Romance Languages and Literatures

The purpose of this thesis is to identify the reasons for Israeli and Palestinian religious objections to peaceful co-existence in a two-state solution to the conflict over the land between the Jordan River and Mediterranean Sea. Developing an understanding of the basic religious requirements and precedents, while consistently considering religious impact in politics, may help to open dialogue between Jewish Gush Emunim and Muslim Palestinian Hamas, strong opponents to land compromise. Arguments by Gush Emunim and Hamas from the two major religious works, the Jewish Tanakh and the Muslim Qur’an, and associated commentaries, the Jewish Talmud and Muslim Hadith, are compared and evaluated for religious insights into the disputed areas. Contemporary interpretations of each major writing and political objections based on religious argumentation create a strong context for modern conflict. The requirements and precedents for peace that come from religious texts also promote open dialogue. This thesis suggests ways to open dialogue between the Israeli and Palestinian cultures, comparing religious texts, interpretations, and concepts, in an effort to promote peaceful co-existence and build an effective strategic narrative.

[pt] A pesquisa tem como propósito entender o ethos protestante: suas potencialidades, acertos e fracassos, especialmente em terras brasileiras. E, dentro desse universo, guarda uma questão específica referente ao papel social desse protestantismo. O cerne do estudo é simples e pode ser consubstanciado pela seguinte questão: o protestantismo brasileiro, em seu trajeto histórico no nosso país, deu alguma contribuição realmente relevante em termos sociais e políticos? A pergunta expressa curiosidade pelas questões estruturais mais profundas, marcas indeléveis impressas pelo protestantismo na sociedade brasileira. Elas existem? Se sim, quais são? E como ocorreram? Se não, o que deu errado? E por quais motivos? A essa questão maior segue-se uma segunda. Na história remota do protestantismo, desde as origens europeias, haveria características e compromissos idiossincráticos desse ramo do cristianismo que servissem de inspiração e de norteadores para que o protestantismo nacional construísse uma proposta eclesial e uma práxis social relevantes? / [en] This research aims to understand the protestant ethos: its potential, successes and failures, especially in Brazil. Within this overall theme, it deals with the specific question of the social role of Protestantism. The core of the study is simple and can be framed by the following question: Did Brazilian Protestantism during its history really give relevant contributions to this country in social and political terms? The question expresses curiosity about the deeper structures and the indelible print marks which Protestantism might have left in Brazilian society. Do they exist? If so, where are they? And how did they happen? If they do not exist, what went wrong? And for what reason? This larger question is followed by a second one. Were there in the remote history of Protestantism at its European origins special characteristics and idiosyncratic commitments that could have inspired and oriented the national Protestant Church to build a relevant ecclesial model and social praxis?

The present work indeed to analyze the development of the concept of the sovereign in the West, considering the traffic history of this concept throughout the development process of the western state. Therefore, taking the initial concept developed by Jean Bodin, in his work, the Six Books of the Republic, seeking a revision considering already in Antiquity the presence of the opposition of power necessary to the birth of the sovereign. This new perspective of dialogue, passing notions contractualists developed between the seventeenth and eighteenth centuries, the study seeks to theorize the idea of violence according to a notion linked to a concept originating. Accordingly, the finding of secularization theological, conceptual politics, as a product of monism basic Judeo-Christian, it is necessary, following the basic theory and basic schmttian its dialogue with the matrix of Benjamin. As a result of this speech three analyzes arise relating (1) the idea of mythical violence and its essential connection to the power and legitimacy, as well as (2) on the relational self versus other and finally an attempt to (3) homogenization of the body politic seconds a dispersion of power centers, based on coordination structures and plurality and not more bodinian the concepts of hierarchy, absolutism and perpetuity. / A presente dissertação tem como escopo a análise do desenvolvimento do conceito do soberano no ocidente considerando o trânsito histórico desse conceito ao longo do processo de desenvolvimento do Estado ocidental. Para tanto, tomado o conceito inicial desenvolvido por Jean Bodin, em sua obra Os Seis Livros da República, busca-se uma revisão considerando-se já na antiguidade a presença da oposição de poder necessária ao nascimento do soberano. No diálogo revisional, perpassando as noções contratualistas desenvolvidas entre os séculos XVII e XVIII, o estudo teoriza a ideia de violência segundo uma noção ligada a um conceito originário. Nesse sentido, a constatação da secularização teológica, conceitual político, como um produto do monismo de base judaico-cristã, faz-se necessária, seguindo a teorização básica schmttiana e seu diálogo com a matriz benjaminiana. Como decorrência desse discurso três análises surgem relacionando (1) a ideia de violência mítica essencial e sua ligação ao poder e a legitimidade; assim como (2) sobre a relacional eu versus outro e; finalmente, a uma tentativa de (3) homogeneização do corpo político segundo uma dispersão de centros de poder baseada em estruturas de coordenação e pluralidade e não mais nos conceitos bodinianos de hierarquia, absolutismo e perpetuidade. / Mestre em Filosofia