Darbe nagrinėjamos rūpestingumo metaforos, aprašančios Dievą Senąjame Testamente, būtent: Dievas kūrėjas kaip menininkas ir puodžius, Dievas kaip tėvas, Dievas kaip motina, Dievas kaip gydytojas, Dievas kaip ganytojas, Dievas kaip sodininkas ir vynininkas. Aptariami šių metaforų teologiniai ir jų suponuojami antropologiniai aspektai. / The subject of this master thesis Metaphors of Gods solicitude. Their theological and anthropological aspects is metaphors from the Old Testament, which describe Gods solicitude. This thesis is based on the classification of A. Rubšys and analyses six main metaphors: God the Creator as an artist and a potter, God the Father, God the Mother, God the Doctor; God as gardener / vinedresser, God as pastor / shepherd. Also the subject of human is discussed in the context of these metaphors, the anthropological discourse is raised. It is necessary to say, that this subject is hardly studied in Lithuania and is significant, because it has been noticed, that talking about God often begins and ends with particular considerations and definitions about him, etc. We believe, that it is essential and possible to make theological discourse relevant, by raising the subject of human in parallel and, in this case, by searching for direct links between God (who is described as solicituous using metaphors in the Holy Bible) and human (whose picture evolved out of that – particular its definitions). It is interesting to review and discuss possible effects and outcomes of this process. The main goal of this thesis is to analyze and detect the theological and anthropological levels of metaphors of Gods solicitude in the Old Testament.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Investigate the concepts of Solicitude and Respect in Paul Ricoeur supposes that we enter certainly in his writings on ethics and morals. Therefore, first it is necessary to bear in mind certain considerations such as the distinction made by the philosopher within the field of ethics through the concepts of ethics, referring to the good life and moral which is understood as mandatory. Along the same line we have the concept of care that is developed by Ricoeur from the fact that he did not find in the Aristotelian concept of friendship a sufficiently clear endorsement of otherness. That is the reason why he turns to the concept of solicitude as a possibility of opening and welcoming of another. Secondly we try to justify the thesis of the necessity of submission of ethical intent to proof of standard, since it is in this connection between obligation and formalism that this shock unfolds. The result achieved is that respect for oneself is the correlate of moral self-esteem, constituting itself from corresponding structures. The conclusion we draw is that the respect for oneself, which in the moral aspect corresponds to the respect for oneself of the ethical plane, is just full of meaning when your respect for the rule is expanded with respect to others. Finally, we understand that it is the idea of humanity in my person and the other person that makes us move from the ethical to the moral plane. This change then has resonance in the idea of justice. The problem of justice becomes to establish equitable procedures in order to ensure respect for all the people. At the individual level, justice is the guarantee of liberty, it is respect in interpersonal and in the collective level it translates as the standard which ensures the good coexistence. However, there are conflicts that arise from the application of the rules. And so the purpose of practical wisdom is to settle conflicts so that it is possible to achieve the good life, thinking in a fair way and acting well. / Investigar os conceitos de Solicitude e de Respeito em Paul Ricoeur supõe que nos adentremos certamente em seus escritos sobre a ética e a moral. Portanto em primeiro lugar se faz necessário que tenhamos em mente algumas considerações, tais como a distinção feita pelo filósofo dentro do próprio campo da ética mediante os conceitos, fazendo referência à vida boa e moral ao que se entende como obrigatório. Nesta mesma linha temos o conceito de solicitude que é elaborado por Ricoeur a partir do fato de ele não encontrar no conceito aristotélico de amizade um respaldo suficientemente claro de alteridade. Por isso recorre ao conceito de solicitude, enquanto uma possibilidade de abertura e de acolhida ao outro. Em segundo lugar tratamos de justificar a tese da necessidade da submissão da intenção ética à prova da norma, uma vez que é nesta ligação entre obrigação e formalismo que este embate se desenrola. O resultado alcançado é que o respeito de si é o correlato moral da estima de si, constituindo-se a partir de estruturas correspondentes. A conclusão que tiramos é que o respeito de si, que no plano moral corresponde à de si do plano ético, apenas é pleno de seu significado quando o respeito da norma estiver se expandido com respeito a outrem. Por último, temos que é a ideia de humanidade na minha pessoa e na pessoa do outro que nos faz passar do plano ético para o plano moral. Essa mudança então tem ressonância na ideia de justiça. O problema da justiça se torna o de estabelecer procedimentos equitativos, de modo a assegurar a todos o respeito para com as pessoas. No plano individual, a justiça é a garantia da liberdade, no interpessoal é o respeito e no plano coletivo, se traduz como norma que assegura o bem viver juntos. Porém há conflitos que nascem a partir da aplicação das normas. E, portanto o objetivo da sabedoria prática é dirimir conflitos para que seja possível alcançarmos a vida boa, pensando o justo e deliberando bem.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-06-21T17:25:40Z No. of bitstreams: 1 victorhugodecastrodutra.pdf: 751636 bytes, checksum: 0258d6d006b1d24aee758a0c34cc4d20 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-07-13T15:27:41Z (GMT) No. of bitstreams: 1 victorhugodecastrodutra.pdf: 751636 bytes, checksum: 0258d6d006b1d24aee758a0c34cc4d20 (MD5) / Made available in DSpace on 2016-07-13T15:27:41Z (GMT). No. of bitstreams: 1 victorhugodecastrodutra.pdf: 751636 bytes, checksum: 0258d6d006b1d24aee758a0c34cc4d20 (MD5) Previous issue date: 2012-06-29 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente dissertação pretende explorar o conceito de mal, na obra de Paul Ricoeur (1923- 2005). Para isso avaliamos sua obra como um todo, mas com foco em três livros, pois os mesmos destacam os momentos de interpretação, do nosso autor, no que tange sua aproximação do problema do mal. São eles: THE SYMBOLISM OF EVIL, O MAL: UM DESAFIO À FILOSOFIA E À TEOLOGIA, e O SI-MESMO COMO UM OUTRO. Contudo, invertemos a ordem cronológica dos textos para uma abordagem original que prima chegar à maneira de como Paul Ricoeur propõe uma solução ao problema do mal. Desenvolvemos como o autor interpreta que a história da filosofia e a história da teologia desenvolveram o problema do mal, e a partir daí expomos como nosso autor o aborda, isto é na perspectiva de uma pessoa que sofre. Para então verificar como as raízes da interpretação e possível solução são encontradas nos mitos e símbolos do mal, e mais como o homem é falível e frágil em relação ao problema do mal. Para então, enfim, explorar sua pequena ética. Onde acreditamos ser possível concluir o combate ao mal através das instituições justas. / This present thesis will explore the concept of evil, in the work of Paul Ricoeur (1923-2005). To do this we evaluate his work as a whole, but focused on three books, as they highlight moments of interpretation, of our author, regarding their approach to the problem of evil. They are: THE SYMBOLISM OF EVIL, EVIL: A CHALLENGE TO PHILOSOPHY AND THEOLOGY, and THE ONESELF AS ANOTHER. But we inverted the chronological order of the texts to make an original approach that excels as a way to get to Paul Ricoeur proposal of a solution to the problem of evil. We have exposed how, as the author interprets the history of philosophy and history of theology, he developed the problem of evil, and from there too we have exposed how our author addresses it, that is, from the perspective of a person who suffers. To then see how the roots of the interpretation and possible solution, for the problem, are founded in myths and symbols of evil, and more, how man is fallible, and fragile in relation to the problem of evil. By then, finally, exploring his small ethics. Where we believe we can finish with the confrontation against evil through just institutions.

Made available in DSpace on 2016-04-28T20:56:19Z (GMT). No. of bitstreams: 1 Fernanda Santini Franco.pdf: 704645 bytes, checksum: af40c6345331caf38d2e81a80e136680 (MD5) Previous issue date: 2010-10-15 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The goal of this research was to understand parent s care towards their children, considering it as an experience of care (Fürsorge), from the Heideggerian perspective. This is a qualitative, interventive, phenomenological-based study and its data were collected through the analysis of parent s narratives gathered in two reflective meetings, one with mothers and other with fathers. The reflective meetings already happen every six months in a low income community in Sao Paulo as part of a larger project and aim to discuss about psycho educational practices. Each meeting was recorded, transcribed and resulted in a text that was object of a hermeneutic analysis. The narratives of the 9 fathers and the 11 mothers participants were organized into constellations and the analysis showed that the fact that the population investigated live in a vulnerable area, influences the way they take care of their children. For the fathers, the care (Fürsorge) is related to making interventions in the world, changing the public space for their children to live in a better world. For the mothers, the care (Fürsorge) is related, mainly, to the creation of strategies to protect their children through the development of a dialogical relationship with them and the search of family or community support. They associate prohibition with negative consequences, avoiding using this feature / O objetivo desta investigação foi compreender o cuidado de pais e mães em relação aos seus filhos, considerando-o como uma experiência de solicitude, a partir da analítica heideggeriana. Trata-se de um estudo qualitativo, de base fenomenológica, de cunho interventivo, que teve como procedimento a análise de narrativas de pais, coletadas em dois encontros reflexivos, um com mães e outro com pais homens. Os encontros reflexivos já acontecem semestralmente em uma comunidade de baixa renda de São Paulo como parte de um projeto mais amplo e tem como objetivo a reflexão de práticas psicoeducacionais. Cada encontro foi gravado, transcrito e deu origem a um texto síntese que foi objeto de uma análise hermenêutica. As narrativas dos 9 pais e 11 mães participantes foram organizadas em constelações e a análise revelou que o fato de a população investigada viver em uma região vulnerável, influencia no modo de cuidar dos filhos. Para os pais homens, a solicitude está relacionada a realizar intervenções no mundo, modificar o espaço público para que os filhos vivam em um mundo melhor. Para as mães, a solicitude está relacionada, principalmente, à criação de estratégias de proteção dos filhos através do desenvolvimento de uma relação dialógica com eles e da busca de apoio da família ou comunidade. Associam a proibição a consequências negativas, evitando utilizar esse recurso

Que signifie bien vieillir en Afrique pour les personnes âgées vulnérables? Quelle est notre responsabilité pour ces personnes fragiles quand la globalisation de l’économie mondiale, les flux migratoires vers les métropoles occidentales, le contrôle les matières premières par des puissances industrielles et la fermeture des frontières des nantis aux plus démunis tendent à mettre de côté la question de la vieillesse ? Quel type d’utopie aidera les Africains à promouvoir une vraie éthique de la compassion ?En effet, la question de la vieillesse en Afrique est avant tout une question existentielle et éthique, raison pour laquelle la solution ne passera pas par la pitié, la vénération, les soins médicaux, mais par la prise en compte de la justice. Celle-ci remet à l’ordre du jour la responsabilité, la sollicitude, la compassion et le problème du pacte intergénérationnel.En somme, à travers la vieillesse, il s’agit d’interroger les traditions africaines sur le vivre-ensemble surtout dans la fragilité.Mots clés : Afrique, autonomie, dignité, éthique, fragilité, justice, pacte générationnel, politique, représentations, responsabilité, sollicitude, vieillesse, vulnérabilité. / What is the meaning of aging for vulnerable aged persons? The aging question is very often put aside when economical globalization, migrations in western towns, control of raw material by industrial powers and the borders’ control by rich countries against poor immigrants are the key issues in discussions. What kind of utopia will help Africans to promote an ethic of compassion?The question of aging in Africa is mainly an ethical and existential one, that is why its solution will come neither from pity and medical caring of aged people nor from veneration but from the way the question of justice is addressed. Justice put forward the very notions of responsibility, solicitude, compassion and intergenerational pact.Definitely, through aging question, we question fragility and living-together in African traditions.

L’évêque détient une autorité inhérente à la succession apostolique, à la plénitude du sacrement de l’ordre, aux multiples pouvoirs que lui confère le droit canonique. Pour les évêques africains, leur autorité est renforcée par la particularité de leur statut au niveau social, culturel et politique. Ce sont des hommes que l’on ne peut que difficilement contester. Les prêtres, dans l’exercice de leur ministère, quel que soit sa dimension, doivent se référer toujours à leur évêque du fait du lien juridique de l’incardination. Cela permet de bien gouverner les prêtres, de garantir la hiérarchie et le bon fonctionnement du diocèse. Toutefois, en Afrique, l’autorité épiscopale ne s’impose pas toujours à cause du tribalisme, d’abus de pouvoir de certains prêtres, de la désobéissance mettant à rude épreuve l’efficacité de l’autorité. Force est de constater que des évêques abusent également de leur autorité et de leur pouvoir, violent dans l’impunité les normes ecclésiales, n’assument pas vraiment leur responsabilité au préjudice des prêtres. Ainsi, il est nécessaire de revenir à l’importance du sens du service dans l’exercice du ministère épiscopal et de renforcer l’application rigoureuse de la loi universelle de l’Église catholique. Par rapport à la volonté de l’autorité suprême de l’Église, qui manifeste une évolution en sanctionnant des évêques défaillants, l’occasion est opportunément donnée afin que l’institution ecclésiale, notamment face aux réalités diocésaines en Afrique, avance plus largement en termes de contrôle, de vigilance, de sanction, de protection des droits des prêtres et des laïcs. / The bishop holds an inherent authority from the apostolic succession, the fullness of the sacrament of orders, the multiple power that canon law bestows upon him. The authority of the bishops in Africa is reinforced by the distinctiveness of their status, whether it is at the social, cultural or political level. They are hardly disputable. Presbyters always have to refer to their bishop in the exercise of their ministry, no matter the size of that ministry, and that because of the legal binding of the incardination. This guarantees the governance of the priests, the hierarchy and the efficiency of diocesan administration. However, the bishop’s authority doesn’t always prevail because of the tribalism, the abuse of power of certain priests and the disobedience that puts a strain on the authority. It must be noted that certain bishops also abuse of their authority, violate in impunity the ecclesiastical norms and fail to exercise their responsibilities to the priests’ detriment. Therefore, it is necessary to return to the importance of service in the exercise of the episcopal ministry and to reinforce the rigorous application of universal law of the Catholic Church. If the Supreme authority of the Church is willing to manifest its evolution by severely sanctioning the bishops who fail their mission, there will be a true opportunity for change in order, for the ecclesiastical institution who faces the diocesan realities in Africa, to advance more largely in terms of control, caution, sanction and protection of the rights for both the priests and the laity.

This paper deals with Christian spiritual ministry offered to accused and convicted prisoners in the prisons in the Czech Republic. First the paper treats the up to date penology trends and penitentiary systems in the Euro American realm and the system in the Czech Republic in detail. The second part is focused on the non-governmental organisation Vězeňská duchovenská péče (Penitentiary spiritual solicitude), the prison chaplains, ecumenicity and relations between the prison staff and the clergymen. The following chapter is based on interviews with experienced prison chaplains, their opinions concerning the contemporary conditions in prisons and services offered to the prisoners. It is obvious, that the clergyman cannot be substituted in his task by any other professional among the prison staff. A clergyman is often the last one who can see any hope in cases where the other specialists have already given up. He can work with the accepting of guilt and searching for values very well. The future of the ministerial services in the prisons in the Czech Republic depends on the active and supportive cooperation with the Penitentiary Service of the Czech Republic and ecumenical openness.