The thesis is organized as two sections of two chapters each: the first section establishes a theoretical framework of a broad and reinvigorated Christian sacramentality within which to situate the second—an investigation of the theories and practice of the mythopoeic art of C. S. Lewis and J. R. R. Tolkien in this sacramental light. The first chapter acknowledges the thoroughgoing disenchantment of modernity, an effect traced to the vanishing of a sacramental understanding of the world, and then explores the history of the sacramental concept that would seek to be reclaimed and reconceived as a possible means of the re-enchantment of Western culture such as in the recent work of David Brown. An appreciative critique of Brown's work is offered in chapter two before proposing an alternative understanding of a distinctly Christian and reinvigorated sacramentality anchored in the Incarnation and operating by Transposition. A notion of sacramental vision is developed from the perceptual basis in its classic definitions, and a sacramental understanding of story is considered from a theological perspective on the infinite generativity of meaning in texts, along with recent theories of affect and affordance. The second half of the thesis expounds the views of mythopoeia held by Lewis and Tolkien in order to show how they are not only compatible with but lead to a sacramental understanding of story as developed in part one, with mythopoeia affording the recovery of a potentially transformative vision of reality, awakening it into focus in distinctly Christian ways (chapter three). The final chapter demonstrates how their mythopoeic theories are exemplified in their art, examining specific ways Till We Have Faces and The Lord of the Rings afford the recovery of a potentially transformative vision of various themes central to them. In closing it is suggested that such a sacramental understanding of story may contribute to the re-enchantment of Western culture, not to mention the re-mythologization and re-envisaging of Christianity, whose significance in these regards has been hitherto mostly unrecognized.

Made available in DSpace on 2016-04-27T14:32:37Z (GMT). No. of bitstreams: 1 Isabel Aparecida Prandina Baptista.pdf: 6192511 bytes, checksum: 70b87b9f07718cd3248657fa65c63593 (MD5) Previous issue date: 2009-10-08 / This dissertation was written under the Pontifícia Universidade Católica de São Paulo Post-Graduation Programme in Education (Curriculum) and belongs to the research topic Formation of Educators. It seeks to discuss the pedagogical coordination work related to teachers in school environment. It presents reasons for a teaching disenchantment and actions to be developed by pedagogical coordinators in order to reverse this situation. Its reflections rely on the epistemology of the practice and are concomitant to Paulo Freire s epistemological curiosity and pedagogy of hope ideas. The methodology was based in a qualitative nature approach, assisted by quantitative insights, and generates a descriptive, analytical and interpretative study. The research field was Dep. Cyro Albuquerque primary public municipal school, located in Capão Redondo neighbourhood, Campo Limpo region, suburb of São Paulo city. Individuals investigated were a pedagogical coordinator with 30 years of teaching experience (12 in the post of pedagogical coordinator) and 8 teachers from primary teaching (Ensino Fundamental I and Ensino Fundamental II). The research occurred during 2008. Data analysis and interpretation shows the existence of some disenchantment of teachers regarding the public school, resulted by an overload of tasks and roles attributed to the school and to the teachers, which results in loss of pedagogical focus. Pedagogical coordination action has shown its capacity to motivate teachers, especially during collective study time / A presente dissertação insere-se na Linha de Pesquisa Formação de Educadores, do Programa de Pós-Graduação em Educação: Currículo, da Pontifícia Universidade Católica de São Paulo. A pesquisa busca discutir o trabalho da coordenação pedagógica junto aos professores dentro do espaço escolar, apresentando motivos e razões para um desencantamento docente e ações que podem ser desenvolvidas pelo coordenador pedagógico, buscando subsídios na epistemologia da prática, concomitante às reflexões sobre a epistemologia da curiosidade e a pedagogia da esperança de Paulo Freire, como possíveis pressupostos de um reencantamento docente. A metodologia apoiou-se numa abordagem qualitativa com subsídios da pesquisa quantitativa constituindo-se um estudo descritivo, analítico e interpretativo dos dados. O cenário da pesquisa foi a Escola Municipal de Ensino Fundamental Dep. Cyro Albuquerque, localizada no bairro do Capão Redondo, região do Campo Limpo, periferia da zona sul da capital paulista. Os sujeitos pesquisados foram: um coordenador pedagógico com 30 anos de magistério municipal, sendo 12 anos na função de coordenação pedagógica e 8 professores do Ensino Fundamental I e Ensino Fundamental II, acompanhados pela pesquisadora durante o ano de 2008. Embasados pela análise e interpretação dos dados obtidos na pesquisa de campo foi possível concluir que existe um desencantamento do professor pela escola pública motivado pela sobrecarga de missões atribuídas a ela e ao professor e o foco pedagógico é colocado em segundo plano. A atuação da coordenação pedagógica mostrou-se motivadora da prática do professor, principalmente nos horários coletivos de estudo

La tesi è uno studio sociologico dell'origine del marketing tra il 1890 e il 1930 negli Stati Uniti. Seguendo il metodo genealogico che Weber derivò da Nietzsche, presentò nel saggio sull'oggettività e utilizzò nella ricerca sull'etica protestante, ho considerato l'odierna centralità del marketing nel capitalismo di consumo, generalmente data per scontata come un fatto naturale, come il problema della ricerca e ho studiato le condizioni di possibilità del suo emergere. La ricerca mostra come gli strumenti di marketing dapprima si svilupparono autonomamente e, infine, s'integrarono formando la logica del marketing che risponde alle richieste sociali e, al contempo, stimola il desiderio. L'inquadramento teorico weberiano relativo alla dinamica di razionalizzazione e disincantamento spiega perché questa logica emerse come vittoriosa. Vi era un'affinità elettiva tra i fini del consumatore come il tipo d'uomo emergente e la logica del marketing. L'incessante desiderio - effetto del disincantamento del mondo - di esperienze e di sperimentazione sull'identità, attraverso gli stili di vita, del consumatore stava in un rapporto di causazione reciproca con la promozione, da parte del marketing, del consumo come strumento adeguato ad appagare tale desiderio in continuo cambiamento. Sin dall'origine, il marketing produce forme di reincantamento estetico-emozionale per mezzo della razionalizzazione. / The thesis is a sociological study of the birth of marketing between 1890 and 1930 in the United States. Following the Nietzsche-inspired genealogical method Weber presented in the 'Objectivity' essay and used in his work on the Protestant ethic, I considered the present-day relevance of marketing within consumer capitalism, usually taken for granted as an obvious fact, as the research problem and I delved into a study of its conditions of emergence. The analysis shows how marketing tools at first developed separately and were eventually joined in building the specific logic of marketing that both answers to social needs and stirs and spurs desire. The Weberian theoretical framework of rationalization and disenchantment explains why this logic could become victorious. There was an elective affinity between the aim of the consumer as the emerging type of man and the logic of marketing. The consumer's ongoing longing for experiences and for the play of the Self through lifestyles, resulting from the disenchantment of the world, was in a relation of reciprocity with the marketing promotion of consumption as the adequate means to satisfy the everchanging desire. Since its birth, marketing has been producing forms of aesthetic-affective re-enchantment by means of rationalization.

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Eglise et Etat, ont en commun le même domaine d’action : le cadre de la société nationale et internationale. Ils ont pour mission la promotion du bien commun intégral de l’homme, de donner sens à la vie et de créer les conditions de l’épanouissement de la sécurité humaine. Pourtant, les politiques ont toujours tendance à s’affranchir du regard du religieux, à se couper de la source transcendante dont les religions sont les dépositaires. Dans les faits, cette séparation du religieux et du politique crée des situations complexes et conflictuelles. Le ré-enchantement de la religion dans les démocraties laïques, est la signature des rapports complexes, mais nécessaires entre le religieux et le politique. Ainsi donc, la frontière entre le temporel et le spirituel reste difficilement définissable; les alliances et les mésalliances du religieux et du politique influencent énormément les problématiques de sécurité et de paix. Alors quelles contributions la religion, en occurrence l’Eglise catholique, peut-elle apporter à la problématique de la sécurité et de la paix? Le pontificat de Jean-Paul II a initié pour la défense des droits de la personne humaine et de sa dignité un projet d’action à l’échelle de la planète. Ces multiples voyages où les dimensions religieuse et politique se répondent et s’imbriquent, ses nombreuses lettres encycliques, ses homélies, ses allocutions devant les représentants des instances internationales et ses prises de positions osées et audacieuses sont caractéristiques de l’exception Jean-Paul II dans un monde en quête de paix et de sécurité. Avec lui, la catholicité de l’Eglise s’est exprimée au quotidien et a dévoilé le caractère spécifique de sa mission de service de l’humanité et du salut en Jésus-Christ. En revendiquant les droits de l’homme pour tous, le pape met l’accent sur une catégorie de droits à la fois la plus universelle et la plus vilipendée dans les systèmes politiques en occurrence dans le marxisme. Jean-Paul II est crédité de politique d’intervention tous azimuts et de présence extrêmement diversifiée. Loin de conclure à un éparpillement désordonné, sa pensée est unifiée et axée sur l’homme comme valeur centrale et primordiale et comme point de focalisation de toutes ses attentions. / Church and State have the same field of action in common: the national and international setting. Their mission is to promote the common wellbeing of mankind, to give meaning to life and to create the proper environment for the fulfillment of human safety. However, politicians have always had the tendency to relieve themselves from the religious point of view, and to turn their back on the transcendental source which the religions safe keep. In fact, this separation of the religious and of the political creates complex and conflicting situations. The re enchantment of religion in secular democracies is the signature of complex but necessary relationships between the religious and the political. Thus, the boundary between worldly and spiritual matters remains hard to define; alliances and misalliances of the religious and the political greatly influence the security and peace problematic. So what contributions can the religion, in this instance the catholic Church, bring to the security and peace problematic?John Paul II pontificate initiated a world scale project in favor of the defense of human rights and dignity. His several trips during which the religious and political dimensions echo each others, his numerous encyclical letters, his homilies, his allocutions in front of representatives of international instances and his bold and daring opinions are characteristic of John Paul II exception in a world longing for peace and security. With him, the catholicity of the Church expressed itself daily and unveiled the specific character of its mission to serve humanity as well as of salvation through Jesus-Christ. By claiming human rights for all, the pope stresses a category of rights altogether the most universal and the most vilified in political systems, in this case Marxism. John-Paul II is credited of all-out interventionist political actions and of extremely diverse presence. Far from inferring a disorganized scattering, his mind is unified and centered around man as the central and foremost value and as the focal point of all his attentions.