LIRA FILHO, Orlando de Souza. A aplicação da Ratio Studiorum (1599) nos colégios Antônio Vieira em Salvador/BA e Santo Inácio de Fortaleza/CE: uma pedagogia atual e de longa duração. 2017. 122f. – Dissertação (mestrado) – Universidade Federal do Ceará, Faculdade de Educação, Programa de Pós- Graduação em Educação, Fortaleza (CE), 2017. / Submitted by Maria Josineide Góis (josineide@ufc.br) on 2017-11-22T14:44:20Z No. of bitstreams: 1 2017_dis_oslirafilho.pdf: 5639775 bytes, checksum: 3b7d86c6b988d430e82a0c8404b5a224 (MD5) / Approved for entry into archive by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2017-11-22T18:39:43Z (GMT) No. of bitstreams: 1 2017_dis_oslirafilho.pdf: 5639775 bytes, checksum: 3b7d86c6b988d430e82a0c8404b5a224 (MD5) / Made available in DSpace on 2017-11-22T18:39:43Z (GMT). No. of bitstreams: 1 2017_dis_oslirafilho.pdf: 5639775 bytes, checksum: 3b7d86c6b988d430e82a0c8404b5a224 (MD5) Previous issue date: 2017 / It is an investigation in the context of educational history. It aims to understand the pedagogical action of the Jesuits in Brazil, focusing on the systematics of Ignatian root pedagogy, named Ratio Studiorum, an instrument that serves as a guide to teachers of Jesuit colleges, regulating from the way of organizing lessons, to the regime disciplinary and didactic of the classes. It adopts the comparative perspective, since this theme operates with simultaneous events that, even taking place in distinct spaces, are the result of an action of an international missionary nature, which extends in time for centuries. It addresses a secular pedagogy, with a humanist and modern basis, the research sought to understand: 1) the theological and philosophical foundations of Ratio Studiorum; 2) the contribution he gave to Brazilian education through his historiography; 3) their presence in the current teaching model and, in particular, their effective performance in the Santo Inácio Colleges in Fortaleza and Antônio Vieira in Salvador. The research was based mainly on a bibliographic source that affects this theme, based on, for example, authors such as: Azevedo (1958), Cavalcante (2008), Franca (1952) and Schmitz (1994); also uses visits to the Jesuit colleges indicated for on-site observation, analyzes documents that guide this pedagogy and uses interviews with teachers and managers of such colleges on their practice. It achieved satisfactory results, especially when we note that the pillars of the Ratio Studiorum of 1599 remain alive, in this way they clarify the reason for the permanence of Jesuit pedagogy in time and its relevance, based on the capacity to adapt to the new, without neglecting its roots as an institution of Christian education. / Trata de uma investigação no âmbito da história educacional. Tem por objetivo entender a ação pedagógica dos Jesuítas no Brasil, com foco na sistemática da pedagogia de raiz inaciana, nomeada Ratio Studiorum, instrumento este que serve de guia aos professores dos colégios jesuítas, normatizando desde o modo de organizar as lições, até ao regime disciplinar e didático das aulas. Adota a perspectiva comparada, visto que esta temática opera com acontecimentos simultâneos que, mesmo ocorrendo em espaços distintos, são desdobramentos de uma ação de cunho missionário internacional, que se estende no tempo por séculos. Aborda uma pedagogia secular, de base humanista e moderna, a investigação buscou entender: 1) os fundamentos teológicos e filosóficos da Ratio Studiorum; 2) a contribuição que deu à educação brasileira, através da sua historiografia; 3) a sua presença no atual modelo de ensino e, em particular, a sua atuação efetiva nos Colégios Santo Inácio em Fortaleza e Antônio Vieira em Salvador. A pesquisa apoiou-se, principalmente, em fonte bibliográfica afeta a esta temática, com base, por exemplo, em autores, como: Azevedo (1958), Cavalcante (2008), Franca (1952) e Schmitz (1994) e outros; utiliza ainda visitas aos colégios jesuítas indicados para observação in loco, analisa documentos que orientam essa pedagogia e recorre a entrevistas com professores e gestores de tais colégios sobre a sua prática. Alcançou resultados satisfatórios, principalmente quando notamos que os pilares da Ratio Studiorum de 1599 permanecem vivos, desta forma esclarecem a razão da permanência da pedagogia jesuítica no tempo e sua de atualidade, pautada na capacidade de adaptação ao novo, sem descuidar de suas raízes como instituição de educação cristã.

CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior / Trata de uma investigaÃÃo no Ãmbito da histÃria educacional. Tem por objetivo entender a aÃÃo pedagÃgica dos JesuÃtas no Brasil, com foco na sistemÃtica da pedagogia de raiz inaciana, nomeada Ratio Studiorum, instrumento este que serve de guia aos professores dos colÃgios jesuÃtas, normatizando desde o modo de organizar as liÃÃes, atà ao regime disciplinar e didÃtico das aulas. Adota a perspectiva comparada, visto que esta temÃtica opera com acontecimentos simultÃneos que, mesmo ocorrendo em espaÃos distintos, sÃo desdobramentos de uma aÃÃo de cunho missionÃrio internacional, que se estende no tempo por sÃculos. Aborda uma pedagogia secular, de base humanista e moderna, a investigaÃÃo buscou entender: 1) os fundamentos teolÃgicos e filosÃficos da Ratio Studiorum; 2) a contribuiÃÃo que deu à educaÃÃo brasileira, atravÃs da sua historiografia; 3) a sua presenÃa no atual modelo de ensino e, em particular, a sua atuaÃÃo efetiva nos ColÃgios Santo InÃcio em Fortaleza e AntÃnio Vieira em Salvador. A pesquisa apoiou-se, principalmente, em fonte bibliogrÃfica afeta a esta temÃtica, com base, por exemplo, em autores, como: Azevedo (1958), Cavalcante (2008), Franca (1952) e Schmitz (1994) e outros; utiliza ainda visitas aos colÃgios jesuÃtas indicados para observaÃÃo in loco, analisa documentos que orientam essa pedagogia e recorre a entrevistas com professores e gestores de tais colÃgios sobre a sua prÃtica. AlcanÃou resultados satisfatÃrios, principalmente quando notamos que os pilares da Ratio Studiorum de 1599 permanecem vivos, desta forma esclarecem a razÃo da permanÃncia da pedagogia jesuÃtica no tempo e sua de atualidade, pautada na capacidade de adaptaÃÃo ao novo, sem descuidar de suas raÃzes como instituiÃÃo de educaÃÃo cristÃ. / It is an investigation in the context of educational history. It aims to understand the pedagogical action of the Jesuits in Brazil, focusing on the systematics of Ignatian root pedagogy, named Ratio Studiorum, an instrument that serves as a guide to teachers of Jesuit colleges, regulating from the way of organizing lessons, to the regime disciplinary and didactic of the classes. It adopts the comparative perspective, since this theme operates with simultaneous events that, even taking place in distinct spaces, are the result of an action of an international missionary nature, which extends in time for centuries. It addresses a secular pedagogy, with a humanist and modern basis, the research sought to understand: 1) the theological and philosophical foundations of Ratio Studiorum; 2) the contribution he gave to Brazilian education through his historiography; 3) their presence in the current teaching model and, in particular, their effective performance in the Santo InÃcio Colleges in Fortaleza and AntÃnio Vieira in Salvador. The research was based mainly on a bibliographic source that affects this theme, based on, for example, authors such as: Azevedo (1958), Cavalcante (2008), Franca (1952) and Schmitz (1994); also uses visits to the Jesuit colleges indicated for on-site observation, analyzes documents that guide this pedagogy and uses interviews with teachers and managers of such colleges on their practice. It achieved satisfactory results, especially when we note that the pillars of the Ratio Studiorum of 1599 remain alive, in this way they clarify the reason for the permanence of Jesuit pedagogy in time and its relevance, based on the capacity to adapt to the new, without neglecting its roots as an institution of Christian education.

Se reconstruye la Biblioteca de la Compañía de Jesús del Colegio de San Esteban de Murcia. A través del estudio del inventario del fondo bibliográfico, realizado con motivo de la expulsión de los Jesuitas en 1767 por orden de Carlos III, se establece una metodología de trabajo para proceder a la identificación y clasificación de los títulos y las ediciones. El resultado es un "catálogo concordado", en base a la información que, sobre los libros, ofrece el inventario y las descripciones bibliográficas de los mismos, relacionado con las enseñanzas, regladas por el sistema educativo de los Jesuitas, habitualmente practicadas en los colegios de la Orden. / The Society of Jesus Library at the San Esteban School in Murcia is being reconstructed. A work plan has been developed in order to identify and classify titles and editions, based on a study of the inventory of the library's collection drawn up when the Jesuits were expelled on the orders of Carlos III in 1767. Using this methodology, an "inventory catalogue" has been drawn up, based on the information provided by the original inventory on the books and their bibliographical descriptions, which deals with the teachings habitually imparted in the Order's schools, in accordance with the Jesuit system of education.

Les Jésuites ont dirigé le Collège Notre-Dame de Mongré à Villefranche-sur-Saône (Rhône) de 1851 à 1951. Ouvert avec la loi Falloux, en 1850, l'établissement a permis la scolarisation de jeunes de l'aristocratie nobiliaire et bourgeoise. Le Ratio studiorum de la Compagnie de Jésus a été la méthode d'enseignement. Un catholicisme intransigeant s'est accommodé des exigences du baccalauréat dont la préparation était de plus en plus demandée par les familles. Le Collège a formé à la spiritualité des « trois blancheurs », la Vierge-Marie, le Pape et l'Eucharistie. L'éducation missionnaire s'est portée sur l'Inde et le Proche-Orient, lieux de missions jésuites. Après les épreuves des décrets de 1880, le catholicisme social a fait sentir son influence dans l'enseignement. Les lois de 1901 et 1904 ont provoqué le départ des Jésuites et l'ouverture d'un Collège d'exil à Bollengo (Italie). La place de maîtres laïcs est devenue plus importante. Confisqué par l'État, le Collège a été racheté par l'Association des Anciens Élèves et a rouvert en 1913. Après la guerre 1914-1918, les Jésuites ont repris leur enseignement et cherché à mêler au Ratio studiorum le scoutisme et les méthodes actives au nom de la reconquête catholique. Les Jésuites ont voulu faire retour à la tradition de l'ancien Collège. La Congrégation mariale, forme traditionnelle de l'éducation d'une élite religieuse, a été associée à la Croisade eucharistique, l'ACJF et la JEC. L'humanisme chrétien s'est heurté aux effets de la crise économique et sociale de 1929-1932. Après la guerre 1939-1945pendant laquelle le Collège est devenu un Scolasticat, les Jésuites ont décidé de ne pas reprendre l'enseignement pour se consacrer à d'autres apostolats. / The Jesuits managed the Notre-Dame middle school of Mongré in Villefranche-sur-Saône (Rhône) from 1851 till 1951. Opened with the law Falloux, in 1850, the establishment allowed the schooling of young people of the nobiliary and bourgeois aristocracy. The Ratio studiorum of the Society of Jesus was the teaching method. An inflexible Catholicism adapted requirements of the high school diploma the preparation of which was more and more asked by families. The Middle school trained in the spirituality of « three whiteness », the Virgin Mary, the Pope and the Eucharist. The educationmissionary concerned to India and the Near East, the places of Jesuit missions. After the events of the decrees of 1880, the social Catholicism made feel its influence in the education. The laws of 1901 and 1904 provoked the departure of the Jesuits and the opening of a Middle school of exile to Bollengo ( Italy). The place of laïc teachers became more important. Seized by the State, the Middle school was acquired by the Association of the Alumni and reopened in 1913. After the war 1914-1918, the Jesuits took back their education and tried to mix with the Ratio studiorum the scouting and the active methods in the name of the catholic reconquest. The Jesuits wanted to make return for the tradition of the old Middle school. The Marian Congregation, the traditional shape of the education of a religious elite, was associated with the eucharisticCrusade, the ACJF and the JEC. The Christian humanism came up against the economic and social crisis of 1929-1932. After the war 1939-1945 during which the Middle school became Scolasticat, the Jesuits decided not to take back the teaching to dedicate itself to other apostolates.

Made available in DSpace on 2016-04-28T14:16:25Z (GMT). No. of bitstreams: 1 AlexandreMendes.pdf: 217508 bytes, checksum: d5ab0150b93868a87ad4a47948af6618 (MD5) Previous issue date: 2006-05-26 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / O objetivo deste trabalho é discutir como ocorreu o debate entre antigos e modernos na sociedade portuguesa Esse debate foi feito entre os padres da Companhia de Jesus que tradicionalmente são rotulados como representantes de um modelo ciência antiga já os padres da Congregação São Felipe de Néri são mostrados normalmente como os representantes da ciência moderna em Portugal A pesquisa analisou a atuação dos jesuítas portugueses através do Curso Conimbricense e também a obra Verdadeiro Método de Estudar escrita pelo oratoriano Luis Antonio Verney Essa análise mostrou que o debate entre jesuítas antigos e os oratorianos modernos possui especificidades já que os jesuítas eram na verdade bem menos fechados às idéias modernas do que seus inimigos afirmavam e os oratorianos não eram tão modernos como pensavam A partir dessa perspectiva o trabalho busca utilizar um importante aspecto sobre a atual historiografia da ciência que é o de refletir sobre temas que foram esquecidos ou mesmo marginalizados pela história da ciência e compreender que toda a mudança é feita de permanências e rupturas

Made available in DSpace on 2016-04-27T16:33:13Z (GMT). No. of bitstreams: 1 PatriciaBioto.pdf: 3272223 bytes, checksum: c4cd3e2067696f97fc5f54cdd5e7f2fb (MD5) Previous issue date: 2006-08-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This work consist of a bibliographic research about the following texts: Didática Magna (1657), A New Discovery of the Old Art of Teaching Schoole, in four small Treatises (1660), Ratio Studiorum atque Institutio Societatis Jesu (1599), and the diary of Thomas Platter, a European teacher from XVI century. The process of configuration of the modern teacher in the pedagogical treatise from XVI and XVII centuries was the object of this research. The purpose is show that for the textual context of production of this treatises, as well the historical circumstances, in that these treatises comes from, this texts had configured the modern teacher as teacher-preacher and as a priest-teacher. The development of argumentation was based on ideas of contemporary educational theoreticals that affirm that the modern scholarization don´t have institutional ancienty, and that the study of pedagogicals discourses made in the XVI and XVII centuries allow the understand the elements that shaped to the modern scholarization, between the the teacher . The analyse of sources was operated starting from the procedures theorical-operationals of the research segment of the history of ideas. As much as the goals proposed to this research can be proof the pertinence of the hypothetical asked about the characteristics of the modern teacher assumed in the pedagogicals treatises from the XVI and XVII centuries / O presente trabalho consistiu numa pesquisa bibliográfica sobre as seguintes obras: Didática Magna (1657), A New Discovery of the Old Art of Teaching Schoole, in four small Treatises (1660), Ratio Studiorum atque Institutio Societatis Jesu (1599), e o diário de Thomas Platter, um professor europeu do século XVI. O processo de configuração do professor moderno nos tratados pedagógicos dos séculos XVI e XVII foi o objeto dessa pesquisa. Pretendeu-se demonstrar que, dado o contexto inter-textual de produção desses tratados, bem como as circunstâncias históricas em que emergiram, essas obras configuraram o professor moderno como um professor-pastor e como um padre-professor. O desenvolvimento da argumentação apoiou-se nas idéias de teóricos educacionais contemporâneos que afirmam que a escolarização moderna não teve ancestrais institucionais, e que o estudo dos discursos pedagógicos produzidos nos séculos XVI e XVII permite compreender os elementos que deram forma à escolarização moderna, entre eles, o professor. A análise das fontes foi operada tomando por princípios os procedimentos teórico-operacionais da linha de pesquisa da história das idéias. Quanto aos objetivos propostos para esse trabalho, pode-se verificar a pertinência das hipóteses levantadas sobre as características que o professor moderno assumiu nos tratados pedagógicos dos séculos XVI e XVII

Giovanni Boteros (1544-1617) treatise <i>The Reason of State</i> (1589) seemed somewhat uncharacteristic of sixteenth-century political thought, considering the pride of place given to economics in his text. The Age of Reformation constituted not only a period of new ideas on faith but also one of new political thinking, and as the research into the influences on Boteros economic thought progressed, I began to consider the period as one where economic thinking was becoming more common among theologians of the reforming churches and bureaucrats of the developing states. Having been trained in the schools of the Jesuits, Botero was exposed to one of the most potent and intellectually uniform of all the reforming movements of the period, and I argue it was here that he first considered economics as an aspect of moral philosophy. While it cannot be proven positively that Botero studied or even considered economics during his association with the Jesuits (roughly from 1559-1580), the fact that a number of those who shaped the Jesuit Order in its first few generations discussed economics in their own treatises leads one to a strong circumstantial conclusion that this is where the economic impulse first rose up in his thinking. Indeed, it was this background that readied Botero to consider economics as an important part of statecraft with his reading of Jean Bodins (1530-1596) <i>The Six Books of the Republic</i> (1576), in which economics is featured quite prominently. Bodins own economic theory was informed primarily by his experience as a bureaucrat in the Parlement of Paris, where questions on the value of the currency and on the kings ability to tax his subjects were in constant debate among the advocates. I argue further that, upon his reading of Bodins <i>Republic</i>, Botero saw how economics could be fused with politics, and he then set out to compose his own treatise on political economy (although he certainly would not have called it such). In <i>The Reason of State</i>, Botero brought his Jesuit conception of economic morality together with Bodins writings on political economy to create a work, neither wholly Jesuit nor wholly Bodinian, which in the end outlined an overall political and economic structure of society quite distinct from the sum of its parts.

Giovanni Boteros (1544-1617) treatise <i>The Reason of State</i> (1589) seemed somewhat uncharacteristic of sixteenth-century political thought, considering the pride of place given to economics in his text. The Age of Reformation constituted not only a period of new ideas on faith but also one of new political thinking, and as the research into the influences on Boteros economic thought progressed, I began to consider the period as one where economic thinking was becoming more common among theologians of the reforming churches and bureaucrats of the developing states. Having been trained in the schools of the Jesuits, Botero was exposed to one of the most potent and intellectually uniform of all the reforming movements of the period, and I argue it was here that he first considered economics as an aspect of moral philosophy. While it cannot be proven positively that Botero studied or even considered economics during his association with the Jesuits (roughly from 1559-1580), the fact that a number of those who shaped the Jesuit Order in its first few generations discussed economics in their own treatises leads one to a strong circumstantial conclusion that this is where the economic impulse first rose up in his thinking. Indeed, it was this background that readied Botero to consider economics as an important part of statecraft with his reading of Jean Bodins (1530-1596) <i>The Six Books of the Republic</i> (1576), in which economics is featured quite prominently. Bodins own economic theory was informed primarily by his experience as a bureaucrat in the Parlement of Paris, where questions on the value of the currency and on the kings ability to tax his subjects were in constant debate among the advocates. I argue further that, upon his reading of Bodins <i>Republic</i>, Botero saw how economics could be fused with politics, and he then set out to compose his own treatise on political economy (although he certainly would not have called it such). In <i>The Reason of State</i>, Botero brought his Jesuit conception of economic morality together with Bodins writings on political economy to create a work, neither wholly Jesuit nor wholly Bodinian, which in the end outlined an overall political and economic structure of society quite distinct from the sum of its parts.

Cette thèse s’intéresse avant tout aux essais et aux récits poétiques de Pierre Perrault de manière à saisir les dynamiques qui seraient tributaires d’un certain regard rhétorique. Elle cherche ainsi les différents types de traces du cours classique qui se trouvent dans l’une des parties écrites de l’œuvre afin d’interroger ensuite les documentaires. Elle pose comme hypothèse de départ que la posture de rejet qu’il adopte face aux référents classiques n’empêche pas ces derniers d’être reconduits dans son œuvre participant alors à sa propre inventio. Ainsi, même en dénigrant toute érudition, il construit une œuvre écrite qui est soumise aux impératifs de cette étape. Cette apparente contradiction se transforme ainsi en un défi qui semble vouloir déboucher sur une série d’apories au sens platonicien du terme. Ces apories modulent un certain agencement du texte qui mobilise les composantes d’une autre étape du discours : la dispositio. De fait, la posture en elle-même constitue le moteur d’une tension essentielle à l’acte créateur chez Perrault. Sans elle, sans sa compréhension, l’œuvre peut être prisonnière d’une lecture folklorisante à laquelle on a souvent essayé de la réduire. Saisir les mouvements aporétiques de cette œuvre est donc apparu rapidement comme une façon d’en dégager l’originalité et la force et d’en expliquer la réception favorable. Ils forcent l’adoption de ce « regard » qui oblige les lecteurs et les spectateurs à réintégrer certains « classiques » pour mieux saisir les mouvements internes de l’œuvre. / This thesis primarily focuses on the essays and poetic narratives of Pierre Perrault in order to grasp the dynamics influenced by a rhetorical gaze. It seeks to identify the various traces of classical influences within the written aspects of the work, intending to subsequently examine the cinematographic works. The initial hypothesis posits that Perrault's rejecting stance toward classical references does not prevent them from being reintegrated into his work, thus contributing to his own inventio. Therefore, even while disparaging erudition, he constructs a written work subject to the imperatives of this stage. This apparent contradiction transforms into a challenge that seems to lead to a series of aporias in their Platonic sense. These aporias shape a certain structure of the text that engages the components of another stage of discourse: dispositio. Indeed, the posture itself constitutes the driving force of an essential tension in Perrault's creative act. Without it, without its understanding, the work may be confined to a folkloric interpretation, a reduction attempted all too often. Grasping the aporetic movements of this work has quickly emerged to extract its originality and strength and to explain its favorable reception. They compel the adoption of a "perspective" that forces readers and viewers to reintegrate certain "classics" to better comprehend the internal movements of the work.