Trata-se de uma investigação que busca a partir de um estudo comparativo entre três tipos de manifestação do sagrado nas redes digitais (a religião tradicional, a new age e a ciber-religiosidade), refletir e interpretar que tipo de representação do sagrado o digital favorece ou até possibilita. Esta investigação está alicerçada em um quadro interpretativo das tecnologias comunicativas que as entende como elementos fundamentais nas transformações sociais, logo, a investigação primeiramente busca justificar o caráter não instrumental da mídia a partir de um exame da história das tecnologias de comunicação, analisando como diferentes tecnologias comunicativas tiveram suas influências singulares no campo religioso. A segunda etapa da dissertação pretende revisar criticamente a literatura da comunicação digital, e principalmente explorar como o tema da religião na internet foi tratado pelo meio acadêmico. As últimas etapas da pesquisa se referem ao estudo empírico da presença das representações do sagrado nas redes digitais, adotando uma estratégia de pesquisa que denominamos como estudo exploratório participativo online, que para cada tipo de manifestação elencada, possui suas singularidades. / The research consists of an investigation that seeks to understand and interpret which type of representation of the sacred is favored or even enabled in the digital culture. The investigation is made through a comparative study between three types of manifestations of the sacred in digital networks (the traditional religion, the new age and the cyber-religiosity). This investigation is based on an interpretative framework of communication technologies that are understood as essential elements in the social transformations. Therefore, the investigation first aims to justify the non-instrumental character of the media from an examination of the history of the communication technologies, analyzing how different communication technologies have singularly influenced the religious field. The second stage of the dissertation intends to critically review the literature of digital communication, and mainly to explore how the subject of religion in the Internet was treated in the academic field. The last stages of the research relates to the empirical study of representations of the presence of the sacred in digital networks, adopting a research strategy that we call an exploratory participative online study, which holds singularities of each type of the chosen manifestation.

Cette thèse analyse les relations entre consommateurs et marques de luxe, etcomment cette relation évolue au 21ème siècle. Face au défi de la désacralisation face aux mutations de la société, liées à l’hypermodernité, à la démocratisation du luxe, à Internet et aux médias sociaux, les marques de luxe traditionnelles recherchent desmoyens de rester pertinentes et sacrées. Nous décrivons comment le sacré évolue etcomment les marques utilisent les propriétés du sacré pour rester des marques de luxe.Notre hypothèse principale est que le concept de sacré dans la société évolue etnous proposons donc un cadre théorique qui décrit un nouveau sacré potentiel pour que les marques de luxe restent souhaitables pour les consommateurs du 21ème siècle.Nous avons mené des entretiens approfondis avec les consommateurs de marquesde luxe, analysé les données Instagram et effectué des analyses ethnographiques etnethnographiques sur les ensembles de données, ce qui nous a permis de donner unpremier aperçu et de découvrir le rôle et l’importance du caractère sacré des marques de luxe.Nos résultats montrent trois tendances dans les relations des consommateurs avecles marques de luxe, qui sous-tendent différentes visions du sacré. Celles-ci vont du (1) sacré traditionnel, à savoir l'exclusivité, au (2) nouveau sacré, à l'inclusivité, et (3) à la fusion de l'exclusivité et de l'inclusivité. / This thesis analyzes the relationship between consumers and luxury brands, and how this relation is changing in the 21st century. Facing the challenge of being desacralized by the changes in society, stemming from hypermodernity, the democratization of luxury, the Internet, and social media, traditional luxury brands are looking for ways to remain relevant and sacred. We describe how sacredness is evolving and how brands are using the properties of sacredness to stay luxury brands.Our main assumption is that the concept of sacredness in society is evolving, and we therefore propose a theoretical framework that describes a potential new sacredness for luxury brands to remain desirable for consumers in the 21st century.We conducted in-depth interviews with luxury brand consumers, analyzed Instagramdata, and performed ethnography and nethnography analyses on the data sets, allowing us to provide first insights and findings on the role and importance of sacredness for luxury brands.Our findings show three patterns in the relationship of consumers to luxury brands,underlying different visions of sacredness. These range from (1) traditional sacredness, i.e. exclusivity, (2) new sacredness, i.e. inclusivity, and (3) a fusion of exclusivity and inclusivity.

Submitted by Noeme Timbo (noeme.timbo@metodista.br) on 2017-02-14T18:25:24Z No. of bitstreams: 1 FranciscoGenciano.pdf: 1983379 bytes, checksum: ba27a07660883ff3727c63a7847ddc3d (MD5) / Made available in DSpace on 2017-02-14T18:25:24Z (GMT). No. of bitstreams: 1 FranciscoGenciano.pdf: 1983379 bytes, checksum: ba27a07660883ff3727c63a7847ddc3d (MD5) Previous issue date: 2016-02-25 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The decision on the Arguição de Descumprimento de Preceito Fundamental (abbreviation ADPF, meaning Accusation of Breach of Fundamental Precept) No. 54, raised by the National Confederation of Healthcare Workers, issued in 04/12/2012, which concerned the decriminalization of therapeutic induction of early deliveries of anencephalic fetuses in Brazil, established jurisprudential paradigm on the matter and possible debates in which were present the issues on the concept of the sacredness of human life, human dignity or the intrinsic worth of human life. This present research aims to analyse the use of the concept of human life sacredness in political, legal, scientific and religious speeches during the course of the trial, thus aiming to identify how the concept is structured and how it was taken over by secular and religious discourses as the ADPF No. 54 unfolded. For that to be accomplished the analysis was performed of the overlapping elements involved, such as the issue of secularization and secularity (laicity), with their respective approaches to the status of religion in the public square, and how these relate with the crucial subject of human rights and the role of religion. Said analysis was followed by a survey of the formation and actualization of the idea of sacredness of the human life, and another analysis of the content on the material related to the mentioned ADPF: Judgment and transcripts of public hearings in which were promoted the discourses of interest to the present work. / O julgamento da Arguição de Descumprimento de Preceito Fundamental nº 54, suscitada pela Confederação Nacional dos Trabalhadores na Saúde, finalizado em 12/04/2012, que versou sobre a descriminalização da antecipação terapêutica do parto de fetos anencéfalos no Brasil, estabeleceu paradigma jurisprudencial para o tema e possibilitou debates nos quais estiveram presentes a temática relativa ao conceito de sacralidade da vida humana, dignidade humana ou valor intrínseco da vida humana. A pesquisa tem por objetivo analisar o uso do conceito de sacralidade da vida humana nos discursos políticos, jurídicos, científicos e religiosos havidos durante o desenrolar do julgamento, visando assim identificar como se estrutura o conceito e como foi apoderado pelos discursos laicos e religiosos quando do julgamento da ADPF n. 54. Para tanto se efetua a análise de elementos imbricados na questão, como a temática da secularização e da laicidade, com a respectiva abordagem da condição da religião em espaços públicos, e destas com o assunto crucial dos direitos humanos e o papel da religião. Seguindo para o levantamento da formação e concretização da ideia de sacralidade da vida humana, e análise do conteúdo do material relacionado ao mencionado julgamento: Acórdão e transcrições das audiências públicas nas quais foram promovidos os discursos que interessa averiguar.

Made available in DSpace on 2015-05-14T12:39:44Z (GMT). No. of bitstreams: 1 ArquivoTotalDanielle.pdf: 3082786 bytes, checksum: 0a2b897e7e124e6aa17277a08474cfb7 (MD5) Previous issue date: 2013-04-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / Jane Eyre, the most applauded novel by the English writer Charlotte Brontë, has been investigated by the literary critics from the last decades from many different perspectives, due to the complex and unsettling quality of this classic formation novel (bildungsroman). Among the most visible critical tendencies, we can emphasize the feminist reading of this Brontë‟s narrative, which, in the 1970‟s, meaningfully contributed to the insertion of this work in the canon of the western feminine writing. Nevertheless, more recently, some authors have been inclined to study the religiosity of the novel, connecting this issue with other elements of the narrative, without presenting, however, a deeper reflection about the manifestations of sacredness in the novel. We believe that these manifestations are mainly linked to the modern notion of subjectivity, a concept which was improved and exalted by the romantic movement, an influential aesthetic movement, originated and developed during the decades preceding the publication of Brontë‟s novel. Therefore, the present thesis aims at promoting an interpretation of Jane Eyre from the sacred perspective, related to the romantic notion of subjectivity, and also to the concept of drama, which permeates the protagonist‟s formation process. In this process, the opposition social / natural symbolically corresponds to the opposition profane / sacred. Society and nature are the places where the heroine transits, experiencing conflicts and sufferings, which are indispensable for her formation process and for the maturation of her character. We attempt to demonstrate, thus, that although the protagonist‟s formation trajectory marked by dramatic events occurs in the direction of a preparation to the practical, profane and social world, this trajectory does not prescind of a symbolical relation with sacredness, which is mainly expressed through the mystical relation established between the subjectivity and nature. In this way, we hope our research contributes to the interdisciplinary literary studies, generally, and to the critical studies of this important novel by Charlotte Brontë, more specifically. / Jane Eyre, o mais aclamado romance da escritora inglesa Charlotte Brontë, tem sido investigado pela crítica literária das últimas décadas sob as mais diversas perspectivas, devido ao caráter complexo e inquietante desse clássico romance de formação (bildungsroman). Dentre as tendências críticas mais visíveis, destaca-se a leitura feminista dessa narrativa de Brontë, que, na década de 1970, contribuiu, significativamente, para a inserção dessa obra no cânone da escrita feminina ocidental. No entanto, mais recentemente, alguns autores têm se voltado para a temática da religiosidade do romance, relacionando essa questão a outros elementos da narrativa, sem apresentar, contudo, uma reflexão mais profunda acerca das manifestações do sagrado no romance. Acreditamos que essas manifestações estão vinculadas, principalmente, à noção moderna de subjetividade, conceito aprimorado e exaltado pelo Romantismo, influente movimento estético, originado e desenvolvido nas décadas anteriores à publicação do romance de Brontë. Assim, a presente tese tenciona promover uma interpretação de Jane Eyre pelo viés da sacralidade, atrelada à noção romântica de subjetividade, e também ao conceito de dramaticidade, o qual permeia o processo de formação da protagonista. Neste, a oposição social / natural corresponde, simbolicamente, à oposição profano / sagrado, sendo a sociedade e a natureza os domínios por onde a heroína transita, vivenciando conflitos e sofrimentos, imprescindíveis para a sua experiência formativa e para a maturação de seu caráter. Procuramos demonstrar, assim, que, apesar de a trajetória formativa da protagonista, pontuada por eventos dramáticos, ocorrer no sentido da preparação para o mundo prático, profano e social, esse percurso não prescinde da relação simbólica com a sacralidade, que se manifesta, principalmente, por meio da relação mística estabelecida entre a subjetividade e a natureza. Desse modo, esperamos que a nossa pesquisa contribua para os estudos literários interdisciplinares, de modo geral, e para o arcabouço crítico desse importante romance de Charlotte Brontë, mais especificamente.

L’art symboliste pictural ou théâtral qui s’est développé à la fin du dix-neuvième siècle est habité par le sacré, que celui-ci se manifeste sous la forme du spirituel, du religieux ou sous toute autre forme (spiritisme, occultisme, mysticisme). Quelle que soit sa forme, le sacré est pour tous les symbolistes lié à l’art. Leurs recherches formelles, multiples et variées, tendent toutes à faire surgir l’invisible du visible. Or toutes voient l’émergence, dans les œuvres, de la représentation de la femme, qui dès lors devient intimement liée au «symbolisme». En véhiculant le sacré, la femme devient le symbole des idées des artistes sur leur art, voire le symbole du rapport de l’artiste à son art. Ainsi la thèse étudie la femme dans son rapport aux idées et à l’esthétique propres à chaque artiste, dans son interrelation avec l’art et le sacré et les études détaillées des œuvres dramatiques et picturales visent à montrer la variété et la complexité de ses représentations. En même temps, cette recherche est une étude d’ensemble concernant les relations entre le théâtre et la peinture dans la période fin-de-siècle, abordées non pas de l’extérieur, mais de l’intérieur (c’est-à-dire par les caractéristiques propres des œuvres), dans le cadre de la théorie de l’image ouverte, telle qu’elle a été développée par Georges Didi-Huberman. Finalement, que la forme d’expression artistique soit celle de l’art dramatique ou celle de l’art pictural, la femme n’est dans les œuvres que la manifestation d’une réflexion esthétique qui est aussi une réflexion philosophique, elle est le lieu de rencontre entre le Moi et l’Autre à partir duquel s’origine l’œuvre. / Symbolist art, be it pictorial or theatrical, which developed in the late nineteenth century was filled with sacredness, whatever its form: spiritual, religious or any other (spiritualism, occultism, mysticism). However in all its forms, sacredness is for all symbolists linked to Art. Formal research by symbolists, which is numerous and diverse, all tends to make the invisible visible. However all symbolists formal research saw in the works the emergence of the representation of women, which therefore becomes intimately linked to the "symbolism". By conveying sacredness, woman becomes the symbol of the ideas of the artists on their Art; even the symbol of the relationship of the artist to his Art. Thus this thesis studies woman in its relationship to the ideas and aesthetics of each artist, in its interrelationship with Art and the sacredness. The detailed studies of drama and paintings aim to show the variety and complexity of its representations. At the same time, this research is a global study on the relationship between theatre and painting in the end-of-century period, approached not from outside but from within (i.e. by the characteristics of works), as part of the theory of the open image developed by Georges Didi-Huberman. Finally, whatever the form of artistic expression – drama or painting – woman is only in the works, the manifestation of aesthetic reflection that is also a philosophical reflection, situated at the crossroads between the Ego and the Other, from which the work originates.

本研究試圖從實際的例子觀察基督宗教的神聖感在組織中如何形成。以靈恩運動當中的神聖感現象為例，首先了解整體靈恩運動的發源以及區域的發展，再縮小到台灣的靈恩運動；本研究選擇由長老教會牧師組成的台灣教會更新協會，及其訓練單位頌泉內在醫治學校作為田野觀察對象。 一開始先由兩個層面了解內在醫治，首先是內在醫治的抽象概念以及發生的原則，它強調基本的認知符合基督教聖經教義，並相信靈界的存在，以及在靈界中有聖靈與邪靈的正邪力量存在。其次是內在醫治的身體實踐，它將人分成靈魂體三個部分因為靈會影響人的身心，因此身體的疾病和心理的困擾都和靈相關，其中聖靈帶來正面的影響，邪靈則帶來負面影響；所以內在醫治便以一些得到恩賜能力的信徒，本文稱為服事者，在儀式語言中驅逐邪靈或以及與其他靈之間不合宜的連結。 本研究一方面以韋伯的宗教社會學分析靈恩卡里斯瑪力量在宗教組織產生的身分分化，以及靈恩運動組織受到全球化以及本地化的影響；另一方面以現象學分析內在醫治的實際做法，藉由實際田野的觀察，將信徒在內在醫治當中的感知分成身體的感知以及意象的感知，並且引用Csordas對他者意識形成的分析，以及梅絡龐蒂對習慣形成的分析，解釋內在醫治當中信徒神聖感的形成，自我的神聖感與醫治的關係。 / This study tries to observe how the understanding of sacredness is formed in Charismatic Christian organizations. Therefore, this study starts the investigation from the development of Charismatic movement in North America and how it spread to Taiwan. To involve more and provide reliable observation, a charismatic organization Taiwan Church Renewal Ministry and its training partner organization Singing Waters Ministries thus are chosen as study cases. These two organizations stress on a specific Charismatic activity called inner healings. The investigation of inner healing can be divided to two dimensions, the understanding of the concepts and principles of inner healing which always stress its teaching that have matched Christian faith, and the body practice of inner healing. Human beings are divided into three parts—body, soul, and spirits in inner healing teachings. For that the spirits will affect bodies and souls of human beings, there could be both positive and negative influences. Holy spirits bring positive effects such as the feeling of heats and peace, while evil spirits bring negative effects such as illnesses and disturbance on emotions. There will be some gifted disciples designated “servers” are able to help the participants to chase away evil spirits or cut the inappropriate connection among human souls, “soul-ties.” Inner healing phenomenon could be analyzed through sociology of religion of Max Weber by charismatic domination and its influences on religious organizations. Besides, it could be set in a globalization context as well. On the other hand, it could be analyzed by phenomenological approaches. Through the approaches such as the sacred self and alterity theory of Csordas Thomas and the habitus theory of Merleau Ponty can not only explain how the understanding of sacredness is developed among the participants in inner healing activities but elaborate the relation between self secredness and healings.

L’art symboliste pictural ou théâtral qui s’est développé à la fin du dix-neuvième siècle est habité par le sacré, que celui-ci se manifeste sous la forme du spirituel, du religieux ou sous toute autre forme (spiritisme, occultisme, mysticisme). Quelle que soit sa forme, le sacré est pour tous les symbolistes lié à l’art. Leurs recherches formelles, multiples et variées, tendent toutes à faire surgir l’invisible du visible. Or toutes voient l’émergence, dans les œuvres, de la représentation de la femme, qui dès lors devient intimement liée au «symbolisme». En véhiculant le sacré, la femme devient le symbole des idées des artistes sur leur art, voire le symbole du rapport de l’artiste à son art. Ainsi la thèse étudie la femme dans son rapport aux idées et à l’esthétique propres à chaque artiste, dans son interrelation avec l’art et le sacré et les études détaillées des œuvres dramatiques et picturales visent à montrer la variété et la complexité de ses représentations. En même temps, cette recherche est une étude d’ensemble concernant les relations entre le théâtre et la peinture dans la période fin-de-siècle, abordées non pas de l’extérieur, mais de l’intérieur (c’est-à-dire par les caractéristiques propres des œuvres), dans le cadre de la théorie de l’image ouverte, telle qu’elle a été développée par Georges Didi-Huberman. Finalement, que la forme d’expression artistique soit celle de l’art dramatique ou celle de l’art pictural, la femme n’est dans les œuvres que la manifestation d’une réflexion esthétique qui est aussi une réflexion philosophique, elle est le lieu de rencontre entre le Moi et l’Autre à partir duquel s’origine l’œuvre. / Symbolist art, be it pictorial or theatrical, which developed in the late nineteenth century was filled with sacredness, whatever its form: spiritual, religious or any other (spiritualism, occultism, mysticism). However in all its forms, sacredness is for all symbolists linked to Art. Formal research by symbolists, which is numerous and diverse, all tends to make the invisible visible. However all symbolists formal research saw in the works the emergence of the representation of women, which therefore becomes intimately linked to the "symbolism". By conveying sacredness, woman becomes the symbol of the ideas of the artists on their Art; even the symbol of the relationship of the artist to his Art. Thus this thesis studies woman in its relationship to the ideas and aesthetics of each artist, in its interrelationship with Art and the sacredness. The detailed studies of drama and paintings aim to show the variety and complexity of its representations. At the same time, this research is a global study on the relationship between theatre and painting in the end-of-century period, approached not from outside but from within (i.e. by the characteristics of works), as part of the theory of the open image developed by Georges Didi-Huberman. Finally, whatever the form of artistic expression – drama or painting – woman is only in the works, the manifestation of aesthetic reflection that is also a philosophical reflection, situated at the crossroads between the Ego and the Other, from which the work originates.