Probe into religious life in the Czech Republic would certainly be beneficial for the Czech sociology and religious studies, her research and treatment would not necessarily have to be based on several years of research activity. Due to the type of work I have therefore decided to focus on selected Czech city whose religious life might yield representative results. The task was daunting. The main stumbling block appeared to be time-consuming and the amount of data required for processing. The entire probe is based on socio-anthropological empirical research to not even bring religionistic theological knowledge, although it is clear that their job does not shirk. In culturologistic context is the focus of interest in the work of churches and religious associations as a subculture, their inner and outer life, forms of communication with the urban community and defining against her and against other religious groups. In this context attention is paid to the question of how different religious groups perceived their predominantly atheistic environment. Processed results should bring both the synthetic evaluation of the religious life of the city selected as the more general conclusions about the importance and possibilities of life in contemporary Czech society and last but not least, the conclusions...

La problématique traitée dans ce travail consiste à s’interroger sur les aspects « politiques » de la pensée de Nietzsche, et surtout sur sa dimension européenne et ses enjeux. Il n’est pas question ici de cataloguer Nietzsche de philosophe politique, ni sa philosophie de philosophie politique, dans le sens académique du terme. Mais essayer de montrer, à travers sa philosophie du sens et de la valeur, de sa méthode généalogique, les démarches et propositions de ce philosophe au « marteau » pour tenter d’éradiquer le nihilisme dans le but d’œuvrer pour une « grande politique » et favoriser l’avènement d’un « nouveau européen » dans une « nouvelle Europe ». En effet, cette Europe dont parle Nietzsche n’a rien à voir avec ce qu’on conçoit généralement comme l’Occident, et cette Europe ainsi que les européens dont il parle n’ont pas vraiment d’existence réelle, repérable avec des frontières, si on se place sur le plan géographique et géopolitique. Dans ce travail je tiens à souligner la contrainte de la sécularisation, et d’autres aspects du dépassement du nationalisme, qui est aussi un dépassement du nihilisme. Nietzsche était, peut-être, l’un des plus acides contempteurs des illusions européennes en démontrant – espérant par la même occasion éradiquer - cette fiction d’une Europe « non-contradictoire », platement conciliatrice, mais à la fois individualiste et revendicatrice d’une égalité des droits. Comportements dénoncés par le philosophe car ce vent pollué par le nationalisme, la puissance industrielle mercantile au détriment de la création vitale ne peuvent mener qu’à une catastrophe en étouffant, en empêchant le jaillissement, l’apparition de l’individu créateur, artiste. Les valeurs se sont donc déjà instituées dans un sens négatif et malsain, et ce dénigrement de la vie n’est pas politiquement indifférent. Ce n’est pas là un vitalisme simpliste. L’homme moderne occidental est le résultat de cette histoire. L’histoire est le résultat de cette « hominisation » inversée qui se fait par le troupeau, et qui est aussi une forme de déshumanisation programmée. C’est Dionysos qui constitue le remède à cette maladie, ce Dieu grec est le héros qui vaincrait cette européocentrisme et le chauvinisme. Soulignons que ce projet qui consiste à critiquer l’égalitarisme comme « dressage », privilégie le retour au texte et non pas la « construction conceptuelle ». Entre autres travaux pour cela : ceux de Patrick Wotling, Paolo D’Iorio, Giuliano Campioni, Wolfgang Müller-Lauter, Peter Sloterdijk,…Pour éviter toute confusion, malgré la partie « caractéristiques de la philosophie du sens et de la valeur » qui distinguera la « grande politique », soulignons ces quelques points : d’abord la séparation d’avec le vouloir-vivre de Schopenhauer, ensuite l’évaluation d’une transcendance de l’instinct qui fait que Nietzsche quitte le plan de l’irrationalisme furibond, enfin la forme du refus du darwinisme. Ainsi on peut parler d’une volonté de puissance qui n’est plus ramenée à une catégorie volitionnelle, et dotée d’une motivation (par exemple l’oppression physique et militaire ou l’accumulation du capital).Sa reconquête des valeurs doit être replacée dans un contexte mieux compris, et d’abord repensant le nôtre. Il n’est que de songer aux Règles pour le parc humain de Sloterdijk, en réponse à Heidegger, mais qui n’est que le prolongement de l’opposition dressage / élevage (Zähmung / Züchtung) qu’avait thématisée Nietzsche en faveur de ce que seraient de « bons européens ». Ainsi on comprend que les enjeux « politiques » consistent en réalité aux choix de civilisation (Kultur) qui engagent une conception purement anthropologique de l’homme. Seule une métaphysique de la culture permettra alors de dépasser le nihilisme européen et ses nombreuses versions éco-théologiques. / The main theme of this work is that of the “political” aspects of Nietzsche’s philosophy, particularly in terms of its European dimension and the issues at stake. The aim here is not to label Nietzsche as a political philosopher or his philosophy as political philosophy in the academic sense of the term. Rather, the aim is to show, through his philosophy of meaning and value, and his genealogical method, the approaches adopted and proposals made by this philosopher and his “hammer”, as a means of eradicating nihilism in order to work towards “greater politics” and thus encourage the arrival of a “new European” in a “new Europe”. This Europe of which Nietzsche spoke had nothing in common with what is generally perceived as being the West. His Europe, and its Europeans, do not really exist, and, from a geographical and geopolitical point of view, have no easily identifiable borders. In this work, we underline the restrictions of secularisation, and other aspects that go beyond nationalism, which is in itself a concept that goes beyond that of nihilism. It may be said that Nietzsche had the most acerbic contempt for European illusions, showing – and hoping to thus eradicate – the fiction of a “non-contradictory” Europe, a Europe that is blandly conciliatory but also both individualistic and demanding of equal rights. Such behaviour was denounced by Nietzsche because this wind of change, polluted by nationalism and mercantile industrial power to the detriment of vital creation, can only end in catastrophe, suffocating and preventing the resurgence or appearance of the individual creator, the artist. Values have thus already been adopted in a negative, unhealthy sense and denigrating life in this way is not indifferent from a political point of view. It is not a question of simplistic vitalism. Modern Western man is the result of this history. And this history is the result of the inverted “hominisation” produced by the herd effect, and which is also a sort of programmed dehumanisation. The cure for this ill is Dionysus, the Greek god who was the hero that conquered European centricity and chauvinism. It should be stressed that this project, which consists in criticising egalitarianism as a form of “domestication”, favours a return to the text, and not “conceptual construction”. This theme has also been studied by other authors, such as Patrick Wotling, Paolo D’Iorio, Giuliano Campioni, Wolfgang Müller-Lauter and Peter Sloterdijk, to name but a few.To avoid any confusion, and despite the section on the “characteristics of the philosophy of meaning and values” which will identify the “greater politics”, we would like to stress the following points: first of all, the departure from Schopenhauer’s will to live, followed by an evaluation of the transcendence of instinct which shows that Nietzsche moved away from the level of furious irrationalism and, finally, the form taken by the refusal of Darwinism. It is thus possible to speak of a desire for power which is no longer reduced to being a volitional category, but which has become motivated (for example, physical and military oppression, or the accumulation of capital).Nietzsche’s reconquest of values needs to be approached within a context that is better understood, starting with a re-evaluation of our own. This recalls Sloterdijk’s Rules for the Human Zoo, written in response to Heidegger, but which is merely an extension of the domestication/breeding opposition (Zähmung/Züchtung) that Nietzsche conceptualised in favour of what would make “good Europeans”.It is thus that we can understand that the “political” stakes are, in reality, civilisation choices (Kultur), which require a purely anthropological conception of man. Only the metaphysics of culture can thus make it possible to go beyond European nihilism and its many eco-theo-logical versions.

一貫道在臺灣的傳道環境與過去在中國時已有相當大的改變，除了政治經濟環境的改變之外，民眾的知識水平與社會連帶也與過往大不相同，這些原因都促使當代台灣的一貫道，發展出了有別於在中國時的宣道與辦道方式。本研究從教義、組織與宗教倫理實踐三個面相來探討，臺灣一貫道如何轉變承襲自中國傳統文化中救度宗教的特質，使其更能適應當代社會。而戰後受到一貫道與當局的政教關係與當時傳道背景的影響，臺灣一貫道約分為十八個支線，各自有其發展特色。在無法窮盡所有臺灣一貫道的個案情況之下，以在當代較常參與公共事務的兩個組線——發一組與寶光組），作為調查訪談的田野。研究結果顯示，當代一貫道朝向更入世化與制度化轉型，使教義從追求彼世的極樂，轉而更著重於此世的關注。而在天命領導制度的傳承上，則更加的制度化一改救贖恩寵源自於一人的傳統。而在宗教倫理的實踐上，除了更貼近儒家的淑世行動之外，更朝公共宗教的特質發展。總而言之，一貫道在當代社會之中，逐漸捨去巫術、情感性與人格化的特質，而朝更理性、除魅與入世的方向發展。 / How to adapt the complicated and quickly changing world for the traditional religion? It is the major concern for those religions in the contemporary world. This dissertation will use the Yi Guan Dao (一貫道) as the empirical source to discuss such question. Because of the transition of the political economic environment, the improvement of the knowledge level of individual and the change of social solidarity, the missionary condition of Yi Guan Dao in Taiwan has lots of difference compared to the condition when Yi Guan Dao in China, forcing the missionary of Yi Guan Dao to change their way of missions and preach in Taiwan. This dissertation will use three factors, which are doctrine, religious organization and the practice of religious ethics, to discuss how the Yi Guan Dao transferring its character inherit from the Chinese Salvationist religion to make it much suitable for the modern society in Taiwan. Due to the social and political context after world war II, there are 18 Sect of Yi Guan Dao in Taiwan, however, this dissertation will choose the most representative two (Fa Yi Sect and Bao-Guang Sec) as the field of fieldwork. The research result shows that the contemporary Yi Guan Dao has transferred to more engaged and institutionalized than they used to be. In this vein, their doctrine has transferred from focusing on the bliss of afterlife to put more attention on this life; In their inherited of the leading system of Mandate of Heaven, it becomes more institutionalized than used to, which focusing on the traditions that the redemption grace is originated from the only one. In their practice of religious ethics, besides more close to the idea of refining of the world from the Confucianism, they also have the characteristic of public religion. In general, the Yi Guan Dao in the contemporary society, they losing their character of witchcraft, affectivity, and anthropomorphization, becoming more rationalized, more disenchantment and more engaged to the secular world.

Cette thèse articule géographie et fait religieux, ce dernier n’étant pas seulement étudié en creux mais constituant au contraire l’objet central de l’étude. Les recherches menées partent d’un paradoxe contemporain particulièrement observable dans les sociétés dites occidentales. Leur sécularisation de plus en plus forte, impliquant un effacement progressif de toute référence religieuse dans l’espace public, s’accompagne pourtant, depuis une vingtaine d’années, d’un regain de fréquentation des lieux de pèlerinage, qui touche, certes, les sanctuaires les plus connus, à forte valeur historique et culturelle (le Mont-Saint-Michel, Saint-Jacques-de-Compostelle, par exemple), mais également les plus récents et confidentiels (L’Ile-Bouchard, entre autres). Les pratiques des visiteurs oscillent, au cours d’une même visite, entre pèlerinage et tourisme, remettant en cause les catégories, jusqu’ici restées relativement étanches dans la littérature scientifique francophone, de « pèlerin » et « touriste ». Cette hybridation des pratiques et des publics invite à envisager, comme effet de la sécularisation, une remonétisation de la valeur sacrée et des espaces considérés comme investis de cette valeur. Il s’agit ici, à partir d’une étude comparative des pratiques spatiales dans plusieurs lieux de pèlerinage catholiques en France, en Bosnie-Herzégovine, en Espagne, en Irlande, en Italie, au Mexique et au Portugal, de questionner à nouveaux frais la catégorisation des pratiques pèlerines et touristiques et d’entrer dans l’étude de la valeur spatiale. Les pratiques permettent en effet d’accéder aux représentations de l’espace construites par les visiteurs, qui elles-mêmes trahissent les valeurs dont ces mêmes visiteurs investissent les lieux. Ici est en jeu, dans un contexte de sécularisation, l’évolution, qui oscille entre résistance et résilience, de l’inscription de la valeur sacrée dans l’espace. / This thesis links up geography and religion. Religion, here, is not just a footnote in the analysis but constitutes the central matter of this work. The research work done here, starts from a contemporary paradox, particularly intense in western societies. The latter are under a growing secularization which implies the progressive obliteration of any religious reference in public space. Yet, for twenty years or so, the number of visitors in places of pilgrimage is increasing. This rise concerns not only the most famous pilgrimage centers such as Le Mont-Saint-Michel or Santiago de Compostela, invested with high historical and cultural values, but also some places of pilgrimage more recent and confidential (for instance L’Ile-Bouchard shrine). During a visit, the visitors’ spatial practices fluctuate between pilgrimage and tourism. These variations challenge the categories of “tourism” and “pilgrimage” which are usually kept separated in the French scientific literature. This hybridization of audiences and practices leads to consider the remonetization of the sacred value and the sacred spaces as a consequence of secularization. This thesis is based on a comparative study of spatial practices in several catholic places of pilgrimage in France, Bosnia Herzegovina, Spain, Ireland, Italy, Mexico and Portugal. The purpose here is to question once again the categorization of the practices of pilgrimage and tourism. This work also aims to study the spatial value. Spatial practices allow indeed to grab the representations of space built up by the visitors and these representations betray the values granted to the places by the same visitors. The evolution of the spatial form taken by the sacred value in a secular context, between resistance and resilience, is at stake here.

In recent decades, the practice of mindfulness has spread from its initial Eastern philosophical and spiritual roots and has been adapted in various Western contexts of service provision in attempts to improve the physical and psychological well-being of individuals with a diverse range of conditions. Secularized versions of mindfulness are currently being utilized in elementary schools. Given the rising presence of mindfulness practices in elementary schools, it is important to learn about educators’ experiences, perceptions, and beliefs regarding these practices. This study investigates how mindfulness practice is being conceptualized and taught in public elementary school settings with children. Qualitative semi-structured interviews were conducted with 6 educators in 3 public elementary schools within the same catchment area. A thematic data analysis approach was utilized to derive central themes from the interviews. The findings contribute to qualitative understandings surrounding the benefits and limitations of current practices. As well, approaches and strategies are proposed that could inform a more comprehensive practice of mindfulness and more consistent implementation in these settings. / Graduate

Cette thèse retrace l’histoire de l’Association des Oulémas Musulmans Algériens (AOMA), de sa fondation en contexte colonial (1931) à sa réactivation dans l’Algérie des années 1990. Par sa définition de l’identité arabe et musulmane de l’Algérie, l’AOMA a joué un rôle fondamental dans la construction de l’État algérien, malgré la disparition de sa structure formelle entre 1962 et 1991. Les activités éducatives et religieuses de l’Association, son positionnement dans la guerre d’indépendance ont conditionné l’insertion de ses membres dans l’Algérie postcoloniale. L’étude des parcours des membres dirigeants de l’AOMA donne à voir les adaptations et les stratégies d’appropriation de l’héritage de l’Association. Si certains cadres de l’AOMA participèrent au gouvernement du parti unique FLN et construisirent les bases de l’islam d’État, d’autres furent des figures de la contestation du pouvoir socialiste au nom de l’islam, qui fut reprise par les mouvements islamistes naissants des années 1980.Fondée sur des sources en langues arabe et française, qui vont des archives étatiques de la période coloniale aux mémoires d’acteurs de l’AOMA, des journaux de l’Association aux revues du Ministère des Affaires Religieuses en passant par des entretiens, et sur un important travail de terrain, cette thèse se propose de questionner les clichés courants sur l’Algérie contemporaine liés à l’héritage de l’AOMA. À travers la définition de la nation et de l’islam par les Oulémas, ce sont les enjeux culturels, l’arabisation, la définition de l’islam et de sa place dans l’Algérie postcoloniale sont étudiés dans un souci constant de les resituer par rapport à l’histoire du monde arabe et musulman. / This dissertation recounts the history of the Association of the Algerian Muslim Ulama (AAMU), from its birth in a colonial context (1931) until its reactivation in the 1990’s. By its definition of the Arab and Muslim identity of Algeria, the AAMU played a crucial role in the construction of the Algerian state, despite the disappearing of its formal structure as an organization between 1962 and 1991. The educative and religious activities of the Association, its position during the War for Independence, conditioned the integration of its members in postcolonial Algeria. The study of the AAMU executive members’ paths in the aftermath of the Independence shows the adaptations and strategies to claim for the legacy of the Association. If some of the executive members of the Association got involved in the FLN-ruled state and built the cornerstone of State Islam, some others became prominent figures of the opposition to the socialist state in the name of Islam, that the growing Islamist movement took over in the 1980’s. Based on various primary sources, both in Arabic and French languages, from archives of the colonial state to memoirs of AAMU members, from the Association’s newspapers to the journal of the Ministry of Religious Affairs, including oral sources, this dissertation offers to question the widespread clichés on contemporary Algeria linked to the AAMU. Through the Ulama’s definition of the nation and Islam, it is the history of postcolonial Algeria that is at stake. We study cultural issues, arabization, definition of Islam and its place in the society in a constant concern of contextualising through the frame of the wider Arab and Muslim world.

Made available in DSpace on 2016-04-04T18:35:13Z (GMT). No. of bitstreams: 1 Marcelo Leandro de Campos.pdf: 1504216 bytes, checksum: 8672406ea0a9bc1b66c43757181b3bc6 (MD5) Previous issue date: 2015-12-02 / This study aims to analyze the work of the Colombian esoteric Samael Aun Weor based on the concept of "secularization of esotericism" proposed by the historian Wouter Hanegraaff. Contributing to the interdisciplinary debate that articulates the field of Cultural History, History of Religions and the recent History of Western Esotericism, it is intended to analyze the reversing relations and mutual influences that guide the construction of the modern Western culture, its rationality paradigms and empirical science; and on the other hand, the establishment of an esoteric tradition that seeks to harmonize these paradigms with a design strongly "enchanted" of the universe, and the mutual process of appropriation/ reinterpretation involved.This debate also dialogues to a more specific discussion in the field of Science of Religions, which seeks to understand the changes occurring in Western religious field opposite the new secularized society. Specifically, this paper seeks to contribute to the debate by offering a perspective of these processes from its Latin American component in order to identify how these dynamics are reproduced on the continent and its specificities. With this purpose, taking the work of Samael Aun Weor as a case study, it was conducted a long-term historical context by inserting the author in a more general constitution process of modern Western esotericism, and specifically, in the constitution process of an esoteric spiritualities field in Colombia, birth cradle of the Gnostic Movement. From a historical-comparative analysis of his work evolution, its institutionalization and practices - which takes into account conceptual and methodological contributions of Italian History of Religions School, historiography on Western esotericism and theoretical proposition Bourdieu from the concept of "field" - the work highlights the doctrinal transition that the Colombian esoteric Aun Weor operates in his work, moving from Rosicrucianism towards the conceptions of a psychological esotericism, proposed by the Russian esoteric Gurdjieff. Such a transition is analyzed by the dominant imagery in the esoteric milieu of his time, a perspective that offers an important analytical material for understanding the structural dynamics that guide the institutionalization of Gnosticism in Latin America and the specifics that guide their reversing relations with the social universe in which they are inserted. / O presente trabalho tem o prop?sito de analisar a obra do esoterista colombiano Samael Aun Weor ? luz do conceito de seculariza??o do esoterismo do historiador Wouter Hanegraaff, que integra um importante debate, no campo da Hist?ria Cultural, que analisa as rela??es reversivas e as influ?ncias m?tuas que pautam, de um lado, a constru??o da moderna cultura ocidental e seus paradigmas de racionalidade e ci?ncia emp?rica, e do outro a constitui??o de uma tradi??o esot?rica que busca harmonizar estes paradigmas com uma concep??o fortemente encantada do universo, e dos m?tuos processos de apropria??o/reinterpreta??o envolvidos. Esse debate tamb?m dialoga com uma discuss?o mais espec?fica ao campo da Ci?ncia das Religi?es, que busca compreender as transforma??es que ocorrem no campo religioso ocidental frente ? nova sociedade secularizada. Nesse sentido, nosso trabalho busca contribuir com o debate oferecendo uma perspectiva destes processos a partir da periferia do ocidente , a Am?rica Latina, buscando identificar em que medida essas din?micas s?o reproduzidas no Novo Continente, e o que elas possuem de espec?fico. Com esse prop?sito, tomando-se a obra de Samael Aun Weor como estudo de caso, conduziu-se uma contextualiza??o hist?rica de longa dura??o, inserindo o autor no processo mais geral de constitui??o do moderno esoterismo ocidental, e de maneira mais espec?fica no processo de constitui??o de um campo de espiritualidades esot?ricas na Col?mbia. A partir de uma an?lise hist?rico-comparativa da evolu??o de sua obra, de sua institucionaliza??o e de suas pr?ticas, que leva em conta contribui??es conceituais e metodol?gicas da Escola Italiana de Hist?ria das Religi?es, nosso trabalho destaca a transi??o doutrin?ria que o autor opera em sua obra, deslocando-se do Rosacrucianismo em dire??o ?s concep??es de um Esoterismo Psicol?gico do esoterista russo Gurdjieff. Essa transi??o ? analisada ? luz do imagin?rio dominante no milieu esot?rico de sua ?poca, perspectiva que oferece um importante material anal?tico para a compreens?o das din?micas estruturais que norteiam a institucionaliza??o do gnosticismo na Am?rica Latina e das especificidades que definem suas rela??es reversivas com o universo social em que est?o inseridas.

Made available in DSpace on 2016-04-27T17:26:56Z (GMT). No. of bitstreams: 1 dissertacaocompleta.pdf: 577472 bytes, checksum: 34f4376d0efe75a16c75d7d68e7fd42c (MD5) Previous issue date: 2005-09-30 / The present research has shown that discussion about the sovereignty idea contributes slowly to the development of political ideas If in the Middle Age arguments between temporal power defenders and divine power defenders arose most of the times thinkers interest in analyzing the political reality and its results it s on Civic Humanism that politics has been more reflected from the rescue of ancient thinking and the conception that man can be organized in societies by creating its own laws which need to be adequate to man s needs So politics are not done randomly they are man s natural demonstration as we use politics to organize life collectively and keep a gathered society Maquiavel has focused on politics from this view point with his experience as Chancellor of the Republic of Florence which was subsequently explained in political theory with Italy as a backdrop a county that was torn apart in principalities and republics and on the other hand the Church which constituted the biggest political and religious strength in Italian cities whose aim was its own institutional straightening instead of Italy s political unity s That reality led Maquiavel to develop his ideas about politics in general and particularly about the ways that Italy could overcome this situation by using a political actor capable of winning adversities and leading Italy to became a world power Only a governor with great resolve able to gather the support of different factions in Italy who dared making a strong army and able to turn laws education and religion into instruments to allow governance keeping a good image for his subordinates could enable vivere civile no Regnum Italicum standing from the principle that man is inclined to evil the existence of a human nature which must be controlled and the governor can use any extraordinary way if he needs so. Maquiavel has found samples of men in history and the greatest men in the past who had used the power of laws weapons education and religion to develop his theory of an efficient political action. Research has been around this universe analyzing Maquiavel s political ideas and his conception of human nature a condition that points to the beginning of satisfaction of one s own needs and wishes which can be controlled by law or strain / A pesquisa demonstrou que a discussão em torno da noção de soberania contribuiu lentamente para o desenvolvimento das idéias políticas Se durante a Idade Média as disputas entre os defensores do poder temporal e do poder divino despertaram o interesse dos pensadores da época em analisar a realidade política e os resultados decorrentes dela foi com o humanismo cívico que a política passou a ser refletida com maior ênfase a partir do resgate do pensamento antigo e da concepção de que o homem pode organizar-se em sociedade criando as leis de acordo com as próprias necessidades A política não é obra do acaso é uma manifestação natural do homem que a utiliza para a organização da vida coletiva e preservação do corpo social É desta perspectiva que Maquiavel dedicou-se a tratar da política tomando em conta a experiência advinda do exercício de Chanceler da República de Florença posteriormente explicitada em teoria política tendo como pano de fundo a Itália que encontrava-se cindida em principados e em repúblicas e de outro lado a Igreja constituía-se na grande força política e religiosa das cidades-estado italianas cujo objetivo era fortalecer-se institucionalmente e não a unidade política na Itália Dada esta realidade Maquiavel refletiu e formulou idéias sobre a política de modo geral e em particular de como a Itália poderia superar tal situação por meio de um ator político capaz de vencer as adversidades e conduzi-la de modo vir-a-ser uma potência Somente um governante decidido que soubesse agregar as forças das diferentes facções existentes na Itália que ousasse formar um exército forte e fizesse das leis da educação e da religião instrumentos para viabilizar a governabilidade mantendo a aparência frente aos súditos possibilitaria o vivere civile no Regnum Italicum partindo do princípio de que os homens são propensos ao mal, que há uma natureza humana que deve ser controlada e que o governante possa valer-se de meios extraordinários se necessário Maquiavel encontrou na história e nos grandes homens do passado exemplos dos que utilizaram o poder das leis das armas da educação e da religião para desenvolver a teoria da ação política eficiente A pesquisa ocupou-se deste universo analisou as idéias políticas de Maquiavel e sua concepção de natureza humana que visa em princípio a satisfação dos próprios interesses e desejos sendo que para controlá-la deve imperar a lei ou a força

Made available in DSpace on 2016-04-25T19:20:38Z (GMT). No. of bitstreams: 1 Janice Machado Ribeiro Rodrigues.pdf: 1475606 bytes, checksum: bd39f7308c7aa92d44d2e76db1d6436e (MD5) Previous issue date: 2015-12-14 / Religion, much at the contrary to what many might think, raises rash debates in the global scientific community, given its importance for understanding human behavior, extending the boundaries of the Sciences of Religion (SR), as a scientific locus of Religious Education (RE), research object of this study, which has been analyzed in two private Catholic schools, to consider the influences of denomination and secularization in developing their teaching practices from the LDB 9.394 / 96, and if it is still able to influence the building up of their students religiosity. Both are traditional schools, which have contributed to the writing of the history, both educational and Catholic Christian, not only of the city itself but of the entire region of the north of Minas Gerais, as reference schools. In order to accomplish that, it has been necessary a scientific and epistemological approach to the subject, which has contributed to its mapping in the region, the county of Montes Claros / MG, where it is located the State University of Montes Claros, with undergraduate and graduate studies in SR, a relatively new subject area in the context of the courses offered. In order to address the problem which has motivated and structured this work, it have been developed historical reflections about the religious phenomenon, RE s object of study, as well as the influences that denomination and secularization have on it during the Brazilian society s development of modernization. The general purpose has been answered by the comparative analysis of empirical research data, that is, the questionnaires answered by the two institutions students enrolled in the last series of basic education and high school, where it has pointed out the importance of the RE and that it is still able to influence the students religiosity, even considering the existing influences of secularization, which has also been recognized by them. As for the hypotheses, they served to confirm that Catholic institutions suffer the influences of denomination, however, they are open to the modernity that has entered the school through the doors of the teaching practices which have been developed, but, above all, they seek to adequate the subject to the directions that have been established by the PCNs, state and federal guidelines and resolutions, changing it to the extent that it is found justification in the SR. Challenges still exist, because as a subject, the RE is established in the teaching field, which requires, in addition to methodologies, content and teachers able to develop it. The solution found in those schools was to seek in the SR, the theoretical foundation and the teachers specialized in the area, committed to the civic education of independent students / A religião, ao contrário do que muitos pensam, congrega arrojados debates no meio científico mundial, dada a sua importância para a compreensão do comportamento humano, alargando as fronteiras das CRE, como locus científico do Ensino Religioso, objeto de pesquisa deste estudo, analisado em duas escolas católicas da rede particular, quanto às influências da confessionalidade e secularização no desenvolvimento de suas práticas pedagógicas, a partir da LDB 9.394/96, e se o mesmo ainda é capaz de influenciar a construção da religiosidade dos seus educandos. Ambos são educandários tradicionais, que contribuíram com a escrita da história tanto educacional quanto cristã católica, não só do município em si, mas de toda a região norte mineira, como escolas referência. Para tanto, fez se necessário um olhar cientifico e epistemológico sobre o mesmo, o que contribuiu para seu mapeamento na região, o município de Montes Claros/MG, onde se encontra localizada a Universidade Estadual de Montes Claros, com o curso de graduação e pós-graduação das CRE, uma área disciplinar relativamente nova, no quadro de cursos oferecidos. No intuito de responder à problemática que motivou e estruturou este trabalho, desenvolveram-se reflexões históricas acerca do fenômeno religioso, objeto de estudo do ER, bem como das influências que a confessionalidade e a secularização exercem sobre ele no decorrer do estabelecimento da modernização da sociedade brasileira. O objetivo geral teve resposta na análise comparativa dos dados da pesquisa empírica, questionários respondidos por alunos matriculados nas últimas séries da educação básica e do ensino médio das duas instituições, onde se percebeu a importância do ER e que o mesmo ainda é capaz de influenciar a religiosidade dos educandos, mesmo considerando as existentes influências da secularização, também reconhecida por eles. Quanto às hipóteses, as mesmas serviram para confirmar que as instituições católicas sofrem as influências da confessionalidade, porém, são abertas à modernidade que adentrou no ensino pelas portas das práticas pedagógicas desenvolvidas, mas que, acima de tudo, buscam a adequação dessa disciplina conforme os direcionamentos estabelecidos pelos PCNs, diretrizes e resoluções estaduais e federais, transformando-a na medida em que se buscam fundamentos nas CRE. Desafios ainda existem, pois como disciplina, o ER se estabelece no campo do ensino, o qual exige, além das metodologias, conteúdos e docentes capazes de desenvolvê-lo, cuja solução encontrada nessas escolas foi buscar nas CRE a fundamentação teórica e os docentes especializados na área, comprometidos com a formação cidadã de educandos emancipados

Quelle place occupe la religion dans l'engagement des agriculteurs-paysans français, soucieux de la nature ? Pour répondre à cette question, nous déployons une approche sociologique historicisée de la construction d'une identité paysanne militante depuis la fin des années 1940. À partir de la philosophie de Jacques Maritain, une pensée nouvelle de la modernité infuse le mouvement paysan via l'Action catholique. Contre le traditionalisme s'élabore une personnalisation de l’engagement chrétien et paysan, moteur de la modernisation des campagnes dans une mise à distance d'un ordre naturel, politique et social lié au catholicisme. Plus tard, sous l’influence majeure d’un marxisme diffusé et retravaillé par des traducteurs chrétiens, une partie des agriculteurs progressistes radicalise ses analyses politiques et se rapproche de nouvelles luttes et de nouveaux acteurs sociaux tels que l’écologie. Dans ce rapprochement, les institutions religieuses et le discours qu’elles entretiennent sur la nature se trouvent mis à distance. Toutefois, les conceptions politiques, sociales et économiques embrassées – conceptualisées dans l’agriculture-paysanne – conservent la trace d’un héritage religieux de plus en plus éthicisé. Cette éthique prend comme objet central le respect de la vie, et légitime des pratiques agricoles alternatives selon le primat du spirituel contre l'anomie moderne. Autour de ce thème se fédèrent des profils variés, enfants d'agriculteurs et néoruraux, catholiques, agnostiques et adeptes de spiritualités diverses. / What part does religion play in the practices of farmers concerned about the environment? To answer this question, we shall employ a sociological yet historical approach to the building of an activist peasant identity since the end of the 1940s. At the time, based on the philosophical perspective developed by Jacques Maritain, a new understanding of modernity influenced the peasant movement via the Catholic Action. In reaction to traditionalism, this approach soon gave way to a more personal and individual conception of peasant and Christian activism, providing a new impetus for the modernisation of rural areas while marginalizing the natural, political and social order inherited from Catholicism. Later, under the significant influence of a revised version of Marxism spread by Christian translators, some progressive farmers radicalised their political analyses and showed a growing interest in new battles and new social operators such as ecology. As a consequence, this new interest edged out religious institutions and their positions about nature. Yet, today, the intertwined political, social and economic conceptions–conceptualised all together in peasant-farming–still retain the mark of a religious heritage in an increasingly ethical way. This ethical stance considers the right to life a core value, and finds legitimacy in alternative farming approaches on the basis of the prevalence of spirituality over modern anomie. This topic brings together people from various horizons, such as farmers’ children, neo-rural individuals, Catholics, agnostics and spiritually diverse people.