Ce mémoire consiste en une explication de la critique biblique de Spinoza contenue dans la Traité théologico-politique. Cette critique répond à un problème précis : la subversion de la religion en superstition. Cette critique, nous l’expliquons en quatre parties. La première partie consiste en une mise en situation problématique. Elle montre que le problème biblique, qui appelle une critique, est la subversion de la religion. On y montre aussi l’origine de la superstition et la manière dont elle subvertit la religion. La seconde partie consiste en une mise en contexte historique, où l’on montre la pertinence historique d’une telle critique. Nous voyons en effet que la critique biblique de Spinoza s’inscrit dans une période de controverses théologiques importante. La troisième partie expose la méthode d’interprétation des Écritures de Spinoza (méthode historico-critique) et cherche à éclaircir la notion de lumière naturelle, notion fondamentale de la dite méthode. Enfin, dans la quatrième partie, nous exposons la critique spinoziste des autres méthodes interprétatives, jugées erronées par ce dernier, soient les méthodes surnaturelle, sceptique et dogmatique. Nous le verrons, la critique biblique, qui se rapporte à une question très précise, a une finalité plus générale. En effet, la critique biblique est inséparable du but que se donne Spinoza dans le Traité théologico-politique, soit défendre la liberté de penser et de dire ce que l’on pense. En fait, la critique biblique est un moyen pour réaliser ce but. / This thesis consists in an explanation of the biblical criticism that we find in Spinoza’s Theologico-Political Treatise. This criticism addresses a specific problem: the subversion of religion in superstition. We explain this criticism in four parts. The first part explain the situation in which Spinoza affirms the necessity of a biblical criticism. This section shows that the actual critical problem is the subversion of religion. We will also explain in this part, the origin of superstition and how it may subvert religion. The second part is historical. It shows the historical context which is relevant for the biblical criticism. We see in fact that Spinoza's criticism is developed in a period of significant theological controversies. The third part describes the interpretative method of the Scripture (the historico-critical method). Finally, in the fourth section, we present Spinoza's criticism of other interpretative methods. These methods (supernatural, skeptical and dogmatic) are considered false by Spinoza. We will see that biblical criticism has a more general purpose. Indeed, biblical criticism is inseparable from the main goal of the Theologico-Political Treatise: the freedom of thought. In fact, biblical criticism is a way to achieve this goal.

<p>Denna uppsats är resultatet av en studie som genomförts i Norrala socken, med betoningen på folktro, vidskeplighet och skrock bland den äldre generationen jordbrukare på Hälsingegårdar. Även folktron bland nuvarande generationer hälsingebönder finns representerad, eftersom de yngre utgör dagens representanter på Hälsingegårdarna. Studien baseras på semistrukturella intervjuer utförda i maj 2007 och analysen av studien härleds till Ebbe Schöns teorier gällande folktron, där nödvändigheten av magi och vidskepelse bland bönder är framträdande. Sammanfattningen visar att folktro och vidskeplighet är begränsad, både bland de yngre och äldre generationerna i Norrala, även om de yngre till synes har en större förståelse för vidskeplighet och även anammar valda delar. Resultatet av studien visar att det finns möjliga samband mellan folktro, skrock och vidskeplighet, kristen tro och fornskandinavisk religion.</p> / <p>This essay is the result of a study carried out in Norrala County, which focuses on folklore and superstitious beliefs among older farmhouse holders in Hälsingland. The representation of folklore and superstition among younger generations is also dealt with, as they represent the Farmhouses of Hälsingland today. The study is based upon semi-structured interviews, carried out in May 2007 and the analysis is linked to the theories of Ebbe Schön, dealing with aspects of folklore as well as the necessity of magic and superstition among farmers from a historical perspective. The outcome shows that folklore and superstition is limited among the older generations in the Norrala surroundings as well as among the younger generation although the latter seem to have greater understandings towards superstitious beliefs and at times adhere to it. Furthermore, there are possible links to be found between folklore and superstitious beliefs, Christian worship and Old Norse Religions.</p>

Denna uppsats är resultatet av en studie som genomförts i Norrala socken, med betoningen på folktro, vidskeplighet och skrock bland den äldre generationen jordbrukare på Hälsingegårdar. Även folktron bland nuvarande generationer hälsingebönder finns representerad, eftersom de yngre utgör dagens representanter på Hälsingegårdarna. Studien baseras på semistrukturella intervjuer utförda i maj 2007 och analysen av studien härleds till Ebbe Schöns teorier gällande folktron, där nödvändigheten av magi och vidskepelse bland bönder är framträdande. Sammanfattningen visar att folktro och vidskeplighet är begränsad, både bland de yngre och äldre generationerna i Norrala, även om de yngre till synes har en större förståelse för vidskeplighet och även anammar valda delar. Resultatet av studien visar att det finns möjliga samband mellan folktro, skrock och vidskeplighet, kristen tro och fornskandinavisk religion. / This essay is the result of a study carried out in Norrala County, which focuses on folklore and superstitious beliefs among older farmhouse holders in Hälsingland. The representation of folklore and superstition among younger generations is also dealt with, as they represent the Farmhouses of Hälsingland today. The study is based upon semi-structured interviews, carried out in May 2007 and the analysis is linked to the theories of Ebbe Schön, dealing with aspects of folklore as well as the necessity of magic and superstition among farmers from a historical perspective. The outcome shows that folklore and superstition is limited among the older generations in the Norrala surroundings as well as among the younger generation although the latter seem to have greater understandings towards superstitious beliefs and at times adhere to it. Furthermore, there are possible links to be found between folklore and superstitious beliefs, Christian worship and Old Norse Religions.

In this study five individuals who worked in Svenska Israelsmissionen and at the Swedish Theological Institute in Jerusalem are focused. These are Greta Andrén, deaconess in Svenska Israelsmissionen from 1934 and matron at the Swedish Theological Institute from 1946 to 1971, Birger Pernow, director of Svenska Israelsmissionen from 1930 to 1961, Harald Sahlin director of the Swedish Theological Institute in 1947, Hans Kosmala director of the Swedish Theological Institute from 1951 to 1971, and finally H.S. Nyberg, Chair of the Swedish board of the Swedish Theological Institute from 1955 to 1974. The study uses theoretical perspectives from Hannah Arendt, Mahmood Mamdani and Rudolf Bultmann. A common idea among Lutheran Christians in the first half of 20th century Sweden implied that Jews who left Europe for Palestine or Israel were not just seen as refugees or colonialists - but viewed as returnees, to the Promised Land. The idea of peoples’ origins, and original home, is traced in European race thinking. This study is discussing how many of the studied individuals combined superstitious interpretations of history with apocalyptic interpretations of the Bible and a Romantic national ideal. Svenska Israelsmissionen and the Swedish Theological Institute participated in Svenska Israelhjälpen in 1952, which resulted in 75 Swedish houses sent to the State of Israel. These houses were built on land where until July 1948 the Palestinian Arab village Qastina was located. The Jewish state was supported, but, the establishment of an Arab State in Palestine according to the UN decision of Nov 1947 was not essential for these Lutheran Christians in Sweden.  The analysis involves an effort to translate the religious language of the studied objects into a secular language.

<p>This dissertation deals with how didactic fiction and writers of child literature of the 18^th and 19^th centuries tried to strike terror into their young listeners to make them obedient to the social and moral norms of adults. Particular attention is devoted to texts where children themselves function as protagonists. Fairy-tales by the brothers Jacob and Wilhelm Grimm but also by Ludwig Bechstein and Charles Perrault are taken into consideration as are examples of child literature by Johann Baptist Strobl, a less famous didactic philanthropist at the end of the Enlightenment.</p><p>The theme of horror and intimidation is followed and analyzed with special regard to narrative techniques, but also to objectives of educational and socialisation processes. The dissertation argues that many of the recurring stereotypes and <i>topoi</i> in these horror stories for children can be traced back to popular superstition and other notions of an early preliterary and oral society.</p>

This dissertation deals with how didactic fiction and writers of child literature of the 18th and 19th centuries tried to strike terror into their young listeners to make them obedient to the social and moral norms of adults. Particular attention is devoted to texts where children themselves function as protagonists. Fairy-tales by the brothers Jacob and Wilhelm Grimm but also by Ludwig Bechstein and Charles Perrault are taken into consideration as are examples of child literature by Johann Baptist Strobl, a less famous didactic philanthropist at the end of the Enlightenment. The theme of horror and intimidation is followed and analyzed with special regard to narrative techniques, but also to objectives of educational and socialisation processes. The dissertation argues that many of the recurring stereotypes and topoi in these horror stories for children can be traced back to popular superstition and other notions of an early preliterary and oral society.

Der alte Timm Wieben sieht die natürliche gottgewollte Ordnung durch den Fortschritt, d. h. den Bau eines Bahndammes in seinem Dorf, gefährdet. Er prophezeit die Notwendigkeit eines Menschenopfers, das die Erde besänftigen soll: "Es muss etwas Lebiges in die Grund". Daraufhin ereignet sich ein schwerer Unfall. Der aus dem Nachlass veröffentlichte Text gehört eindeutig zu dem Umfeld der "Baasdörper Krönk". Er kontrastiert Aberglaube und aufgeklärtes Denken, / ohne in Schwarz-Weiß-Malerei zu verfallen. In Peters' Autobiographie Preis der guten Mächte (1940) erscheint der Großvater als ein Fürsprecher des Rationalismus und, wie Hans Lohse in der Erzählung, als ein Gegenentwurf zu Timm Wieben ("Dat geiht all natürlich to"). Aber auch er erkennt trotz allem die Macht des Übernatürlichen an. Für Peters löst sich der Gegensatz zwischen Licht und Dunkel, Aufklärung und Dämonie in der Religion auf: "Und wenn wir auch den beschränkten Geltungsbereich unserer Leuchte erkennen, so haben wir dennoch die Pflicht, sie ins Dunkel hinauszutragen bis an den alleräußersten Rand unseres Vermögens. Wer aber vor dem letzten, undurchleuchtbaren Dunkel steht, der suche seine Zuflucht nicht bei verdächtigen Mächten des Zaubers, sondern fasse die Hand Gottes, die sich ihm aus der deutschen Bibel Martin Luthers hilfreich entgegenstreckt." (Ausgewählte Werke, Bd II, Hamburg, Hoffmann und Campe, S. 111)

「預兆」即為民間創作微體裁，作為語言中的固定格言，同時也是具勸諭性的完整句。它的存在相當根深柢固，因為人人皆有將時、事、已知與未知連結起來的心理需求，並希望獲知未來訊息、根據預測修正自己的行為。 近年來，民間創作微體裁引起俄羅斯與各國學者的興趣，並受到各流派的研究。大部份的民間創作體裁已逐漸消亡，其中包括壯士歌、童話與歷史歌曲等。但是作為話語體裁的民間預兆不同於上述創作，在現代俄羅斯語言文化學的地位仍極為穩固，Primeta.yaxy.ru、Primety.net等相關網站即可間接證明該論點。 本論文旨在研究民間預兆於俄語國家語料庫(НКРЯ)十八世紀末至二十一世紀初文學及政論作品中的語義與語用功能。學者的首要研究著重在天氣徵兆、與天氣息息相關的禮俗、產業、日子以及其他主題性的預兆。對與物品相關，且含有「錢」、「房屋、器具」、「食物」、「衣服、鞋、配飾」等意義關鍵成分的預兆研究相對少很多。因此，對它們的研究便顯得更加重要。

This thesis resulted from an examination of the influence of witchcraft superstitions upon Elizabethan-era dramas.

[pt] A questão da servidão permeia toda a filosofia de Espinosa. Seja no campo ético, seja no político, a servidão é um problema quando se trata da experimentação da liberdade política, sendo necessário, portanto, compreender suas causas e seus efeitos práticos. Na experiência política, a tirania se torna o principal efeito prático da servidão e sua constituição reside nas mãos da multidão. É por isso que Espinosa afirma que não adianta derrubar o tirano se não eliminar as causas da tirania, ou seja, investigar, na multidão, os motivos pelos quais um regime tirânico chega ao exercício do poder político. Começaremos este trabalho com uma análise da servidão no plano da Ética: a reflexão perpassa pela noção do conatus e pela lógica dos afetos que rege as relações sociopolíticas. A dinâmica afetiva é fundamental para compreender não só as causas da servidão, mas todas as relações entre os corpos. A noção de servidão está relacionada com a ideia do preconceito finalista que, no campo político, se transforma em superstição. Por fim, como a servidão, ainda que individual, só pode ser pensada com a instituição da política, é necessário analisar o conceito de multidão. É, para Espinosa, o sujeito político que não segue ordem racional, mas sim, é pensada através da dinâmica afetiva. A partir desse conceito, a figura do vulgus possui papel fundamental para o entendimento do tema proposto, assim como a compreensão da obediência política e as diferenças entre a obediência servil do escravo e a obediência livre do cidadão. A resistência à servidão é expressão do conatus e necessária, assim como a obediência, para a constituição de um campo político mais democrático e de um temperamento menos servil da multidão. / [fr] Le sujet de la servitude marque toute la philosophie de Spinoza. Que ce soitau domaine éthique ou politique, la servitude est un problème lorsqu il s agitd expérimenter la liberté politique, et il est donc nécessaire d en comprendre ses causes et ses effets pratiques. Dans l expérience politique, la tyrannie devient le principal effet pratique de la servitude et sa constitution demeure aux mains de lamultitude. C est pour ça que Spinoza affirme qu il est inutile d abattre le tyran sion n élimine pas les causes de la tyrannie, c est-à-dire, il faut enquêter sur lamultitude les raisons pour lesquelles le régime tyrannique parvient à l exercice dela puissance politique. D abord, on analyse la servitude sous les thermes del Éthique: la réflexion passe par la notion de conatus et par la logique des affections qui régit les relations sociopolitiques. La dynamique affective est fondamentale pour comprendre non seulement les causes de la servitude, mais toutes les relationsentre les corps. Le concept de servitude est lié à l idée du préjugé finaliste qui, dansle domaine politique, devient superstition. Enfin, comme la servitude, elle-même individuelle, ne peut être pensée qu avec l institution de la politique, il est nécessaire donc analyser la notion de multitude. Pour Spinoza, c est le sujet politique que ne suit pas l ordre rational, toutefois celui qui est pensé à travers dela dynamique affective. En s appuyant sur ce concept, la figure du vulgus a un rôle fondamental pour la compréhension du thème, ainsi que l entendement del obéissance politique et les différences entre l obéissance servile de l esclave etcelle libre du citoyen. La résistance à la servitude est l expression du conatus et nécessaire, ainsi que l obéissance, pour la constitution d un domaine politique plus démocratique et d un caractère moins servile de la multitude.