The purpose of this paper consists of examining the different ways of thinking about death and life beyond death conveyed in the game Grim Fandango Remastered. This was done by using a theoretical framework consisting of a self invented definition of death called "Bodily death". This definition consists of common notions about death such as cessation of life functions like movement, metabolism, respiration and overall cessation of brain functions. It also included cessation of vital processes, which includes the ability to make energy transfer, making reparations, for example by cell replication, as well as the waste system of the body.  Besides this, the study examines the prevalence of dualism, a conception that views the soul essential to the individual's mental state. Two kinds of dualism were investigated, simple dualism with the assumption that the individual is made up of the soul, and compound dualism, where soul and body are dependent on each other for the survival of the individual. The study also examined the prevalence of materialism, a mindset where the individual is comprised of a combination of things without life or consciousness, in other words an existence dependent of the body. The results showed mainly a view that was non agreeable with bodily death, as the characters had many life signs such as breathing, ability to move, nutrition, metabolism and other signs of functions that would not be possible without the brain's functionality. Furthermore as shown with sprouted, the death within death in the game which consisted of becoming overgrown with flowers, showed signs of life rather than bodily death, as flowers have the vital process of photosynthesis. The game also showed mainly ideas of ​ dualism as the characters often was referred as souls. The kind of dualism that occurred most however was compound dualism because the game often implied that characters died when their bodies became destroyed.

Made available in DSpace on 2016-04-25T20:21:51Z (GMT). No. of bitstreams: 1 RICARDO BITUN.pdf: 2301537 bytes, checksum: 44b4308c418fd76fcba781115ff6c130 (MD5) Previous issue date: 2007-06-22 / We considered discussing in this work the ruptures and continuities of the protestant neopentecostal religious field, which has experienced a vertiginous growth over the last decades, while disputing with other neopentecostal churches the production and distribution of symbolic goods available for purchase. Within the innumerous neopentecostal churches that have been emerging in Brazil, we took the Igreja Mundial do Poder de Deus as the object of our studies, founded by an ex-Bishop of the Igreja Universal do Reino de Deus, Bishop Waldemiro. Our intent is to show in this work that the process of secularization studied by Max Weber, led religion to adapt in an environment of free choice, leading subject to a personal choice, where the individual, facing innumerous possibilities and necessities, is capable of opting for the one that bests suits him. Given the situation, we show that the Igreja Mundial do Poder de Deus offers the individual, within the various options of religious goods, the divine cure, making this its primary theme, provoking a religious traffic in two directions: inter-religious and intra-religious. At last, we investigated which points approximate and which ones push away the Igreja Mundial do Poder de Deus from the Pentecostal movement, from which it has egressed, once we work with the presuppose that the identity of this movement occurs through a rupture-continuity, given that there are no complete ruptures in human societies, but reworked continuities, we start with materials that came before the movement, in response to the historical challenges and concrete operants about a social group in specific moments / Nos propusemos a discutir neste trabalho as rupturas e continuidades do campo religioso protestante neopentecostal, que tem experimentado nestas últimas décadas um vertiginoso crescimento, ao mesmo tempo que disputa com outras igrejas neopentecostais a produção e distribuição de bens simbólicos de consumo. Dentre as inúmeras igrejas neopentecostais que tem surgido no Brasil, tomamos como objeto de nosso estudo a Igreja Mundial do Poder de Deus, fundada por um ex-Bispo da Igreja Universal do Reino de Deus, Bispo Waldemiro. Procuramos mostrar neste trabalho que o processo de secularização estudado por Max Weber, levou a religião a adaptar-se num ambiente de livre-escolha, conduzindo os sujeitos a uma escolha, onde o indivíduo, diante de inúmeras possibilidades e necessidades é capaz de optar por aquela que melhor lhe servir. Diante deste quadro, mostramos que a Igreja Mundial do Poder de Deus, oferece ao indivíduo, dentre as muitas opções de bens religiosos, a cura divina, fazendo dela o seu mote principal, provocando com isso o trânsito religioso em dois movimentos: inter-religioso e intra-religioso. Por fim, investigamos quais os pontos que aproximam e quais aqueles que distanciam a Igreja Mundial do Poder de Deus do movimento pentecostal da qual é egressa, uma vez que trabalhamos com o pressuposto de que a identidade desse movimento ocorre por meio de uma ruptura-continuidade, visto que não há rupturas totais nas sociedades humanas, antes continuidades retrabalhadas, parte-se de materiais anteriores ao mesmo, em resposta aos desafios históricos e concretos operantes sobre um grupo social em momentos específicos

Made available in DSpace on 2016-04-26T14:56:27Z (GMT). No. of bitstreams: 1 RICARDO BITUN.pdf: 2301537 bytes, checksum: 44b4308c418fd76fcba781115ff6c130 (MD5) Previous issue date: 2007-06-22 / We considered discussing in this work the ruptures and continuities of the protestant neopentecostal religious field, which has experienced a vertiginous growth over the last decades, while disputing with other neopentecostal churches the production and distribution of symbolic goods available for purchase. Within the innumerous neopentecostal churches that have been emerging in Brazil, we took the Igreja Mundial do Poder de Deus as the object of our studies, founded by an ex-Bishop of the Igreja Universal do Reino de Deus, Bishop Waldemiro. Our intent is to show in this work that the process of secularization studied by Max Weber, led religion to adapt in an environment of free choice, leading subject to a personal choice, where the individual, facing innumerous possibilities and necessities, is capable of opting for the one that bests suits him. Given the situation, we show that the Igreja Mundial do Poder de Deus offers the individual, within the various options of religious goods, the divine cure, making this its primary theme, provoking a religious traffic in two directions: inter-religious and intra-religious. At last, we investigated which points approximate and which ones push away the Igreja Mundial do Poder de Deus from the Pentecostal movement, from which it has egressed, once we work with the presuppose that the identity of this movement occurs through a rupture-continuity, given that there are no complete ruptures in human societies, but reworked continuities, we start with materials that came before the movement, in response to the historical challenges and concrete operants about a social group in specific moments / Nos propusemos a discutir neste trabalho as rupturas e continuidades do campo religioso protestante neopentecostal, que tem experimentado nestas últimas décadas um vertiginoso crescimento, ao mesmo tempo que disputa com outras igrejas neopentecostais a produção e distribuição de bens simbólicos de consumo. Dentre as inúmeras igrejas neopentecostais que tem surgido no Brasil, tomamos como objeto de nosso estudo a Igreja Mundial do Poder de Deus, fundada por um ex-Bispo da Igreja Universal do Reino de Deus, Bispo Waldemiro. Procuramos mostrar neste trabalho que o processo de secularização estudado por Max Weber, levou a religião a adaptar-se num ambiente de livre-escolha, conduzindo os sujeitos a uma escolha, onde o indivíduo, diante de inúmeras possibilidades e necessidades é capaz de optar por aquela que melhor lhe servir. Diante deste quadro, mostramos que a Igreja Mundial do Poder de Deus, oferece ao indivíduo, dentre as muitas opções de bens religiosos, a cura divina, fazendo dela o seu mote principal, provocando com isso o trânsito religioso em dois movimentos: inter-religioso e intra-religioso. Por fim, investigamos quais os pontos que aproximam e quais aqueles que distanciam a Igreja Mundial do Poder de Deus do movimento pentecostal da qual é egressa, uma vez que trabalhamos com o pressuposto de que a identidade desse movimento ocorre por meio de uma ruptura-continuidade, visto que não há rupturas totais nas sociedades humanas, antes continuidades retrabalhadas, parte-se de materiais anteriores ao mesmo, em resposta aos desafios históricos e concretos operantes sobre um grupo social em momentos específicos