Le théâtre ne choisit pas nécessairement le détour pour représenter le temps présent des spectateurs. Souvent négligée voire méprisée par la critique, la mise en scène directe de l’actualité propose pourtant un terrain d’étude fécond du regard que les individus d’une époque portent sur leur existence dans le temps. Vecteur privilégié de la polémique orchestrée par les catholiques et les protestants à l’époque des conflits religieux, le théâtre d’actualité mêle toutes les formes et tous les héritages pour proposer à son public une vision à la fois divertissante et tranchée du présent, propre à conforter la communauté spectatrice dans ses positions. Les formes et les fonctions de ce théâtre évoluent cependant à mesure que l’opposition religieuse se déplace du terrain théologique au terrain politique, et à mesure que l’espoir d’une conciliation laisse place au conflit armé. À la vision eschatologique du théâtre d’actualité protestant qui voit dans le présent une annonce de l’imminente fin du monde et à la tentative désespérée du théâtre d’actualité valois de maintenir la fiction d’un présent doré de concorde succède le constat d’un présent de fer, qui fait de la scène le reflet sanglant d’une actualité particulièrement violente, convoquant son public à l’action. La paix de compromis établie par l’édit de Nantes et le devoir d’oubli qu’elle impose substitue à cet horizon pragmatique un horizon mémoriel : la représentation du présent sur la scène devient un enjeu de « souvenance », alors que se met en marche la légendarisation de l’action pacificatrice de la monarchie bourbonienne. / Displaying contemporaneous events on the theatre stage does not necessarily need to involve mythological or historical transposition. Often neglected or even despised by theatre critics, the representation of contemporaneousness, however, offers a particularly fertile field of study when it comes to analysing how individuals reflect on their own existence in Time.During times of religious conflict in Europe, both Catholics and Protestants alike used the stage as a powerful vehicle to stir controversy; situated at the crossroads between multiple forms and influences, theatre can provide its public with a re-presentation of present time both entertaining and critical, designed to strengthen a community’s actual and intellectual unity. What is more, forms and functions of “topicality” on stage evolve and develop further as religious conflict shifts from the theological to the political battleground and hope for reconciliation is overshadowed by escalating armed conflicts.Whilst Protestant topical theatre finds numerous concurrent signs of the imminent end of the world, the topical theatre created and represented at the Catholic Valois court tries desperately to maintain the illusion of a Golden Age of concord; soon thereafter, however, an Age of Iron is acknowledged, in which theatre reflects the violence and bloodthirstiness of its time and calls on the audiences to take action. When the compromise of the edict of Nantes imposes peace and amnesty, this pragmatism is substituted by a drive towards memorialisation: performing the present on stage becomes a matter of remembrance, at a time when the Bourbon monarchy tries to turn the recent past into a legend.

Cette thèse aborde la laïcité en tant que notion à interroger et à placer dans son contexte historique, mais aussi politique et social. La laïcité est un type d’individuation psychique et collective qui apporte à ceux qui la pratiquent un apaisement des relations interpersonnelles, permettant la libre expression des opinions. D’une part, la laïcité sera distinguée de la tolérance et de la sécularisation, toutes deux nécessaires à son déploiement ; d’autre part, seront discutées, au sein même de la laïcité, les postures combatives anti-cléricales et inversement, celles qui permettent la constitution d’un espace apaisé de libre expression (qui suppose la liberté de conscience) / This thesis addresses laicity as a notion which is to be questioned and set in its context – historical, but also political and social. Laicity is a particular form of psychical and collective individuation which brings to those who practice it an appeasement in their interpersonal relations, allowing for the free expression of opinions. On the one hand, laicity will be distinguished from toleration and secularization, which are both necessary for its development; on the other hand, there will be a discussion, within the framework of laicity, of the twin postures of combative anti-clericalism, and its opposite which allows the constitution of a space of pacified free expression (which supposes a freedom of conscience)

The thesis focuses on the history of several Czech benedictine monasteries in the period marked by two major milestones in Czech history, them being the outbreak of the Hussite Revolution and the Battle of White Mountain. It aims to juxtapose monasteries abandoned in the post-Hussite era with the ones that had undergone restoration and remained active during the above mentioned period. Apart from trying to put together an overall outline of the convents' history, the thesis also addresses select problems the abbots of the restored monasteries had to face in the course of the aforementioned two centuries. KEY WORDS Benedictine monks, monastery, priory, Hussitism, secularization, protestantism

This article examines the tensions between the Catholic Church and the state concerning the establishment of the Civil Register in 19th century Peru, and focuses on death and burial registers. The essay questions the widely accepted interpretation that ideological differences between liberals and conservatives explain such tensions, and argues that it is necessary to consider an ample set of circumstances well beyond legislation and ideology to understand them. Furthermore, this article proposes a hypothesis about the relationship between the construction of the state, the governing of the population, and the secularization of death in Peru. / Este artículo estudia las tensiones entre la Iglesia Católica y el Estado por la implantación del registro civil en el Perú en el siglo XIX, especialmente en lo que concierne a los registros de defunciones. Se cuestiona la interpretación, ampliamente aceptada, de que tales tensiones se explican fundamentalmente por diferencias ideológicas entre liberales y conservadores, y se propone considerar un conjunto de circunstancias que rebasan ampliamente el estudio de la legislacióny la ideología, como se ha hecho hasta el momento. El trabajo propone una hipótesis sobre la relación entre la construcción del Estado, el gobierno de la población y el proceso de secularización de la muerte en el Perú.

The thesis deals with the religious dimension of life at Czech secularized school. In its theoretical part, using the theoretical sources, it tries to give some information about different conceptions of religion, about the psychology and sociology´s point of view, about the personality of the teacher and school culture as well and shortly about the development of our school system in the history of the Czech Republic. In its practical part it tries to answer the question about the existence of the religious dimension of life at particular Czech school with the research and its analysis.

Cette thèse de doctorat fournit une lecture cohérente de la théorie de l’art et de la théorie politique de Walter Benjamin, et elle montre que son idée de sécularisation est décisive. Par la lecture de Critique de la violence, le premier chapitre clarifie la méta-physique du droit selon laquelle dans la modernité, le droit est dialectiquement produit par la violence. Cette production s’appuie sur la sacralisation de la vie en tant que transfert du théologique dans la politique. Ce que veut Benjamin est la rupture de la dialectique de droit et de violence. Il clarifie que toute violence est hantée par sa dissolution lors de son exercice. Le second chapitre clarifie l’indissociabilité de la question du droit et de la question de l’art ou du langage chez Benjamin : dans la modernité, le langage ou l’œuvre d’art devient indissociable de la connaissance, laquelle est le jugement selon une loi extérieure. En refusant la sacralisation romantique de l’œuvre d’art, Benjamin trouve dans le Trauerspiel ce qui finit la dialectique du droit et de la violence. La sécularisation est alors redéfini comme l’exclusion absolue du théologique de la politique. Le troisième chapitre clarifie la vue de Benjamin sur le double mouvement de la modernité : le transfert du théologique dans la politique et l’exclusion du théologique de la politique. Ce que clarifie Benjamin est que l’œuvre d’art moderne est de nature à favoriser cette exclusion et à rendre le transcendant à sa place transcendante. La postmodernité sans le transcendant permet de rencontrer avec le transcendant en tant que l’autre. / This doctoral thesis gives a coherent reading of the theory of art and the political theory of Walter Benjamin, and it shows his idea of secularization is decisive. By reading of Critique of the violence, the first chapter clarifies the meta-physics of the right according to which in the modernity, the right is dialectically produced by the violence. This production is based on the sacralisation of the life as transfer of the theological to the politics. What Benjamin wants is the rupture of dialectic of right and violence. He clarifies all the violence is haunted by its dissolution during its exercise. The second chapter clarifies the indissociability of the question of right and the question of art or language in Benjamin : in the modernity, the language or the art work becomes indissociable from the knowledge, which is the judgment by a exterior law. Refusing the romantic sacralisation of the art work, Benjamin finds in the Trauerspiel what ends the dialectic of right and violence. The secularization is then redefined as absolute exclusion of the theological from the politics. The third chapter clarifies Benjamin’s sight on the double movement of the modernity: the transfer of the theological in the politics and the exclusion of the theological from the politics. What Benjamin clarifies is that the modern art work is likely to favour this exclusion and give the transcendent back to its transcendent place. The postmodernity without the transcendent permits to meet the transcendent as the other.

Esta dissertação, inserida na linha de pesquisa de Política e Cultura, trata da visão crítica de Eça de Queiroz sobre a Igreja Católica, sobre o catolicismo popular e a relação Igreja-Estado em Portugal do século XIX. O trabalho aprofunda as idéias do autor estabelecidas no momento histórico do chamado movimento da Regeneração, na segunda metade do século, marcado por propostas de denúncias da decadência da sociedade e de mudanças e reformas modernizantes nas estruturas econômicas, sociais, políticas educacionais e culturais do país. Analisa questões relevantes ligadas à política da época como o liberalismo monárquico, a política do estado constitucional português, a política ultramontana do Vaticano e seus desdobramentos em Portugal, além do catolicismo institucionalizado nas práticas políticas e culturais. A partir de fontes primárias como os trabalhos jornalísticos do autor, publicados no Brasil e em Portugal, assim como cartas para seus amigos intelectuais da chamada Geração 70, aborda questões como o anticlericalismo, antijesuitismo, Padroado, regalismo e o projeto cultural português de secularização. Observando o extremo espírito perspicaz e sarcástico do autor, o trabalho conclui por entender o escritor como forte defensor de reformas nas práticas, discursos e preocupações da Igreja Católica de seu tempo, assim como voz exigente e consonante a outros intelectuais da época em prol de novo comprometimento e atuação dessa mesma Igreja. Por fim, estabelece o autor como um expoente entre a intelectualidade por ser protagonista de um movimento de renovação política e cultural, como catalisador da opinião pública de seu tempo, e acima de tudo, autor de uma obra de relevância literária e jornalística, capaz de impor-se como efetiva proposta inovadora para a modernidade portuguesa da época. / This dissertation, insert on the research segment of Politics and Culture, talks about Eça de Queirozs critical vision about the Catholic Church, the popular catholicism and the Church-State relations in Portugal on the XIX century. The work deepens authors ideas determined in the historical moment named the movement of Regeneration, on the second half of that century, marked by propositions of denunciation concerning to societys decadence, the changes and modernizing reforms in the economic, social, political, educational and cultural structures of Portugal. It also analyses relevant issues relates to politics as the monarchical liberalism, the policy of the portuguese constitucional government, the policy taken by the ultramontanist Vatican and its developments in Portugal, beyond the catholicism established on cultural and political practices. From the use of original sources as journalisticals works wrotten by Eça, published in Brazil and in Portugal, and also examing his letters to his intellectual friends from the 70s Generation , the dissertation argues questions like anticlericalism, antijesuitism, portuguese padroado, regalism and the portuguese cultural project in order to convert Portugal in a secular state government. Observing the extraordinary, acute and sarcastic Eças intelligence, this work conclude for understanding the writer as a great protector of changes in the clerical customs, speechs and concerns of the Catholic Church at that time and also as an exacting voice connected with others intellectuals to the advance of a new performance and engagement of the Catholic Church. At last, this work determines the portuguese author as an great expert among the portuguese intellectuals because he was one of the fundamental protagonists in the cultural and political renovation movement of Portugal influencing its public opinion. He was, as well, a writer of an important and decisive literary and journalist work and, mainly, he was able to impose himself as a real promoter of the modernity in Portugal.

Partimos nesta pesquisa tentando entender parte do pensamento de Friedrich Nietzsche: sua crítica à Religião cristã, no tocante a seu discurso acerca da morte de Deus, e a recepção da sua filosofia no cenário religioso pós-moderno. Buscamos apresentar o seu discurso da morte de Deus partindo da obra Gaia Ciência, discurso que relaciona-se com a desvalorização do mundo metafísico e a perda de crédito no Deus cristão. A fé em Deus perdeu plausibilidade, instaurando o niilismo. Problematizamos a crítica de Nietzsche a Religião cristã, mas, sobretudo, crítica à cultura de sua época. Ele critica uma sociedade edificada sob o ideário cristão que está amparado em uma moral que, por séculos, foi usada como mecanismo de domínio e manutenção de poder. Nietzsche entende o Cristianismo enquanto negação da vida e/ou Religião da decadência. A crítica de Nietzsche ao Cristianismo tem como alvo o sujeito enquanto agente moral. Todavia, não é necessariamente uma crítica a Jesus, o Cristo, visto que, Nietzsche considerava Paulo o verdadeiro fundador do Cristianismo. Nesta pesquisa analisamos alguns aspectos da Religião na pós-modernidade e a recepção do pensamento de Nietzsche neste cenário. Hoje, com a pós-modernidade, a Religião, ao menos suas representações institucionais, tornou-se coadjuvante no debate sobre temas relevantes, porém, a humanidade prossegue vivendo dimensões religiosas, cada vez mais particulares e subjetivas. Dialogamos no decorrer da pesquisa com vários autores que discorrem sobre a Religião na pósmodernidade de forma positiva e que, de alguma forma, dialogam com Nietzsche. Com a pós-modernidade e seu processo de secularização, a Religião não se encerra, ao contrário, ela ressurge e se difunde. Mesmo não tendo o protagonismo que exercia antes, a Religião continua exercendo papel importante na pós-modernidade, estando presente em todas as áreas do desenvolvimento humano.

Orientador: Andreas Hofbauer / Banca: Milton Carlos Costa / Banca: Antonio Mendes da Costa Braga / Resumo: O presente trabalho propõe uma interpretação do campo religioso brasileiro, a partir do kardecismo e sua teodiceia. Essa abordagem se justifica devido aos elevados índices de supostos adeptos da reencarnação apresentados por pesquisas de opinião pública no Brasil, à intensa exposição da cosmologia kardecista na mídia e ao fato do país ser o centro de propagação do espiritismo. O ponto de partida é o permanente debate entre teóricos da religião sobre os eventuais processos de secularização e desencantamento das sociedades contemporâneas. Ao se demonstrar uma série de evidências históricas relativas aos hibridismos e adaptações religiosas no Brasil colonial, foi possível relacionar a tendência atual de religiosidade "descentralizada e errante" com a modernidade e as tradições locais. O segundo passo desta pesquisa visa investigar o surgimento da doutrina espírita no século XIX, a metodologia adotada pelo codificador Allan Kardec na organização de suas obras, a teodiceia kardecista fundamentada na noção de carma e a trajetória de perseguições e adequações religiosas do espiritismo no Brasil. Ao sugerir o pressuposto teórico de continuum elaborado por Camargo para definir o universo das religiões mediúnicas no Brasil, pondera-se que a teodiceia kardecista centrada no evolucionismo e na reencarnação, tem como função racionalizar o segmento espírita. No entanto, a descentralização do kardecismo ortodoxo e a fluência de sua teodiceia entre movimentos dissidentes indicariam sua reinterpretação tanto em âmbitos seculares como religiosos. Essas tendências, provavelmente, estariam contribuindo para a expansão da cosmologia espírita e o aumento de adeptos da reencarnação no Brasil. A título de exemplo, foi analisada a "noção de pessoa" na Projeciologia, uma paraciência sistematizada por um ex-espírita, o médico Waldo Vieira. / Abstract: This dissertation proposes an interpretation of the Brazilian religious scenario, from Kardecism and its theodicy on. Such an approach is justified due to the the high rates of presumed believers in reincarnation shown in public opinion poles in Brazil, to the vivid exposure of the Kardecist cosmology in the media, and to the fact that Brazil is the center of dissemination of spiritism. The point of departure is the continuing debate among religious theoriticians about the contigent secularization processes and the disenchantment of contemporary societies. After showing a series of historical evidence concerning hybridisms and religious adaptations in colonial Brazil, it was possible to relate the current trend of "decentralized and astray" religiosity with modernity and local traditions. The second step of this research aims at investigating the emergence of the spiritist doctrine in the 19th century, the approach used by its codifier, Allan Kardec, in the organization of his works, the Kardecist theodicy based on the concept of the karma and the course of harassments and religious adaptations of spiritism in Brazil. By proposing a theoretical presupposition of continuum developed by Pedro de Camargo in order to define the universe of mediumistic religions in Brazil, one ponders that in Kardecist theodicy centered on evolutionism and on reincarnation is intended to rationalize the spiritist segment. However, the decentralization of the orthodox Kardecism and the fluency of its theodicy among dissident movements might indicate its reinterpretation both in the secular and religious fields. Such trends would probably contribute to the development of the spiritist cosmology and to an increase in the number of believers in reincarnation in Brazil. On pretence of providing an example, one carried out an analysis of the "concept of person" in Projeciology, a systematized... (Complete abstract click electronic access below) / Mestre

Submitted by Maike Costa (maiksebas@gmail.com) on 2017-01-23T11:45:35Z No. of bitstreams: 1 arquivo total.pdf: 5141167 bytes, checksum: da192e32db00244ae5db8e043a63f470 (MD5) / Made available in DSpace on 2017-01-23T11:45:35Z (GMT). No. of bitstreams: 1 arquivo total.pdf: 5141167 bytes, checksum: da192e32db00244ae5db8e043a63f470 (MD5) Previous issue date: 2016-06-29 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / In the Catholic man from the city of Natal in the eighteenth hundreds, prevailed the idea that for a "right way" to heaven, it had to be met with certain practices that, if not done, the salvation would be uncertain. Living a life that is consistent to the ordering of the Church was necessary, but having a pompous funeral, ending in the atria of the church or in the brotherhood in which one was a member, was shown essential on the way to Paradise. However, these funeral traditions have become an obstacle to public health, because health workers - devised by European Enlightenment discourses - created that the the miasma (putrid exhalations of sick people and animals / dead) were disease vectors and demanded a cemetery away from where the living lived. From this premise, this research builds a narrative of how was this impasse in the then city of Natal in the nineteenth century, relying on reports and speeches of the provincial presidents, as well as decrees and health-hygienist character of policy measures (especially Imperial Decree of 1st October 1828 - which attributed the building of external cemeteries for burials), and data on the damage caused by Cholera morbus (a pandemic that swept spaces and arrived in Brazil in 1855). Based on this, we've analyzed these speeches and sanitary-hygienists measures supported by Enlightenment ideals and secularization, who aimed progress and hygiene standards for society, as part of a rational process and tended to reject the religion of social and political structure. Based on the ideas of Peter Berger and Danièle Herviu-Léger on secularization, the research uses historical documents (Province of Presidents Reports, Death Books, Official Gazettes, etc.), which are located in the History and Geography of Rio Grande do Norte Institute and the Public Collection of the Archdiocese of Natal to respond to building policy measure of the public cemetery of Alecrim was an exponent of death's secularization in the nineteenth century Natal. When working with these historical documents, and when these documents were read, it was noted that although the building of a public necropolis has been made, there was a possible boycott of the measure for people being buried there, which came to have been burials there when the Chapel was built on site, an act that Peter Berger conceptualizes as dessecularization. / No homem católico natalense do oitocentos imperava a ideia de que para uma “ida certa” ao Céu, era necessário cumprir certas práticas que, caso não feitas, era incerta sua salvação. Viver uma vida condizente ao que ordenava à Igreja era necessário, mas ter tido um funeral pomposo, finalizando no sepultamento dentro dos átrios da igreja ou confraria da qual fosse membro se mostrava essencial ao Paraíso. No entanto, essas tradições fúnebres tornaram-se um entrave à saúde pública, pois os sanitaristas – idealizados por discursos iluministas europeus – criam que os miasmas (exalações pútridas de pessoas e animais doentes/mortos) eram vetores de doenças e exigiam um cemitério longe de onde habitavam os vivos. Partindo dessa premissa, esta pesquisa constrói uma discussão de como se deu esse impasse na então Natal do século XIX, apoiando-se em relatórios e discursos dos presidentes da província, bem como dos decretos e medidas políticas de caráter sanitário-higienista (em especial o Decreto Imperial de 1º de Outubro de 1828 – que atribuía às Câmaras a construção de Cemitérios extramuros para os enterros), além de dados sobre o dano causado pela Cólera-morbo (uma pandemia que varreu espaços e que chega ao Brasil em 1855). Baseado nisso, analisou-se esses discursos e medidas sanitário-higienistas respaldados em ideais iluministas e secularizantes, que objetivavam o progresso e higienização da sociedade, como parte de um processo racional e que tendia a afastar a religião da estrutura social e política. Se embasando nas ideias de Peter Berger e Danièle Herviu-Léger sobre secularização, a pesquisa se utiliza de documentos históricos (Relatórios de Presidentes da Província, Livros de Óbitos, Diários Oficiais etc), que se encontra. no Instituto Histórico e Geográfico do Rio Grande do Norte e no Acervo Público da Arquidiocese de Natal, para responder se a medida política de construção do cemitério Público do Alecrim foi um expoente da secularização da morte na Natal do século XIX. Ao trabalhar com esses documentos históricos. Lido esses documentos, notou-se que, embora a edificação de uma necrópole pública tenha sido efetivada, houve um possível boicote à medida de ali ser enterrado, o que voltou a haver sepultamentos quando construiu-se uma capela no local, ato que Peter Berger conceitua como dessecularização.