Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-12T10:56:28Z No. of bitstreams: 1 Rafael Ferreira da Silva.pdf: 794941 bytes, checksum: dbcb9172741a3129cba76364cc1aa65f (MD5) / Made available in DSpace on 2018-11-12T10:56:28Z (GMT). No. of bitstreams: 1 Rafael Ferreira da Silva.pdf: 794941 bytes, checksum: dbcb9172741a3129cba76364cc1aa65f (MD5) Previous issue date: 2018-09-18 / Objective: Approach in a theological way the Rite of Roman Exorcism. Allowing for greater dissemination of this important sacramental in the Church. Justification: There is more and more exposure on the subject of exorcism, whether in the media or in the assemblies of the faithful. However, this exhibition is full of folkloric, cultural and fanciful exaggerations. With this the need to scientifically approach the exorcism understood as a real combat that the Church assumes. Hypothesis: The Devil's action is real and he begins a battle with humanity that had already begun in the angelic field. Thus the Roman Rite of Exorcism exercises the mandate of Christ on the Apostolic Church, the power given by Christ to men to expel evil from the world. Methodology: Work divided into three chapters. In the first moment one seeks to know the evil nature of the devil, a fallen angel. As the development of the Holy Scriptures and Tradition recognizes the presence of the evil one and will show Jesus as the great exorcist. In the second chapter, the Church conscious of her ministry as an exorcist will develop the ritual over the centuries, from the apostolic age to the Second Vatican Council. In the third chapter an analysis of the Exorcism Ritual, observing its liturgical activity and how it is a true instrument of Spiritual Combat / Objetivo: Abordar de forma teológica o Ritual de Exorcismo Romano. Permitindo uma maior divulgação deste sacramental tão importante na Igreja. Justificativa: Existe cada vez mais uma maior exposição sobre o assunto do exorcismo, seja na mídia, seja nas assembleias dos fiéis. Todavia, essa exposição vem carregada de exageros folclóricos, culturais e fantasiosos. Com isso a necessidade de abordar cientificamente o exorcismo entendendo como um real combate que a Igreja assume. Hipótese: A ação do Demônio é real e ele inicia um combate com a humanidade que anteriormente já havia iniciado no campo angélico. Assim, o Ritual Romano do Exorcismo exerce o mandato de Cristo sobre a Igreja Apostólica, o poder dado por Cristo aos homens de expulsar o mal do mundo. Metodologia: Trabalho dividido em três capítulos. No primeiro momento busca-se conhecer a natureza maligna do demônio, um anjo decaído. Como o desenvolvimento das Sagradas Escrituras e da Tradição reconhece a presença do maligno e mostrará Jesus como o grande exorcista. No segundo capítulo, a Igreja consciente do seu ministério de exorcista desenvolverá o ritual ao longo dos séculos, da era apostólica ao Concílio Vaticano II. No terceiro capítulo uma análise do Ritual do Exorcismo, observando o seu agir litúrgico e como ele é um verdadeiro instrumento de Combate Espiritual

Made available in DSpace on 2016-04-25T19:20:18Z (GMT). No. of bitstreams: 1 Marcelo Frezarini.pdf: 2080372 bytes, checksum: 258ae62151f17554719d97feaafa77e0 (MD5) Previous issue date: 2011-11-22 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This study investigates the differences among the exorcism worships seen in the first and in the current phases of the Igreja Universal do Reino de Deus. From them, the Church s History is divided in three big periods: the foundation process, the consolidation period and the international expansion period. In the exorcism worships there is a process of demonization of the African-Brazilian entities that the Church calls Devil. The Devil gains space and different roles and becomes milder as the Church institutionalizes. Also, the Church s speech becomes more rational as the audience ascends socially / Este trabalho estuda as diferenças entre os cultos de exorcismo das primeiras fases da Igreja Universal do Reino de Deus com os atuais. A partir delas, divide a história da Igreja em três grandes fases: o processo de fundação, a fase de consolidação e a fase de expansão internacional. Nos cultos de exorcismo há um processo de demonização das entidades afro-brasileiras chamadas pela Igreja de demônio. O demônio ganha espaços e papéis distintos e torna-se mais brando à medida que a Igreja vai se institucionalizando. Também o discurso da Igreja torna-se mais racional à medida que seus fiéis ascendem socialmente

Made available in DSpace on 2016-04-26T18:18:47Z (GMT). No. of bitstreams: 1 Cristina Gomes Freire.pdf: 6705838 bytes, checksum: bf87719ecfd1e41a1ece80d7ae442c44 (MD5) Previous issue date: 2010-06-30 / This research enquiries how fashion takes place constructing people`s identities, starting on an analysis of the film The Devil Wears Prada, from David Frankel. Throughout sociossemiotics and the interaction and sense regimes concept by Landowski, we study the actor`s construction on their social interactions in a the plot focused on the fashion industry scenario in which the identity paths are inserted. We describe and analyze on a sequence of small filmic narratives the way fashion takes place as cognitive modalizer of the human beings nowadays; the way it is a bush of sensitive interactancial relations; the way it works as regulatory of the ways of dressing in the social scenery and also how fashion makes accidents possible. We investigate the ways of articulation between body and clothes emphasizing that those kinds of arrangements create innumerous possibilities of appearances and how they interfere on the subjetal dynamics. We pointed as hypothesis that the style and the way it structures itself by the means of the outfits and the taste for fashion brings up forms of behavior and life actualized on the presence ways. Another hypothesis thrown was that fashion and, in its consequence, its byproducts such as clothes, accessories and the garment arrangements take place into the edification of the making to be of the individuals. Besides, we could see, in conclusion, that the presence ways of the persons are governed by the visibility ways, which create simulacral figures programmed and manipulated by the fashion industry. The ways of presence and the ways of visibility product figures broadcasted on the media, which are figurative marks of the style for the subjective searches of escape from the modulations by the adjustments and accident mechanism. We studied these mechanisms in order to understand how, on its reiteration, the styles are brought together that segment and identify belonging groups of the social constitution. The research bounds to the communication area as we take fashion as a communicational phenomenon that broadcast identities and style due to the persons make their bodies boards for the dressing that communicate messages which meanings are apprehended by the visual aesthetics / A pesquisa examina como a moda participa da construção da identidade dos sujeitos sociais, a partir de uma análise do filme O Diabo Veste Prada, de David Frankel. Por meio da sociossemiótica e dos regimes de interação e de sentido conceituados por Landowski estudamos a construção dos actantes em suas interações sociais em uma trama centrada no cenário da indústria da moda nas quais se inserem os percursos identitários. Descrevemos e analisamos em um recorte de seqüências do filme como a moda participa como modalizadora cognitiva dos sujeitos da atualidade, como esta é propulsora de relações interativas sensíveis, o modo que a mesma funciona como reguladora dos modos de vestir na sociedade e como ela possibilita acidentes. Investigamos os modos de articulação entre corpo e roupa enfatizando que esses tipos de arranjo formam as várias possibilidades de aparência e como interferem na dinâmica subjetal. Tivemos como hipótese que o estilo e modo como ele se estrutura por meio dos looks e do gosto pela moda acarreta formas de comportamento e de vida atualizadas nos modos de presença. Outra hipótese levantada foi a de que a moda e, em conseqüência, seus produtos como as roupas, acessórios e os arranjos vestimentares participam da edificação do fazer ser dos sujeitos. Além disso, constatamos, em conclusão, que os modos de presença dos sujeitos são regidos por modos de visibilidade, os quais criam imagens simulacrais programadas e manipuladas pela indústria da moda. Os modos de presença e os modos de visibilidade produzem imagens difundidas nas mídias, as quais são marcas figurativas identificáveis do estilo pelas buscas subjetivas de escapatórias das modelações por mecanismos de ajustamento e acidente. Estudamos esses mecanismos a fim de entender como, em sua reiteração, formam os estilos que segmentam e identificam grupos de pertencimento e de referência da constituição social. A pesquisa se entrelaça com a área de comunicação quando tomamos a moda como um fenômeno comunicacional que propaga identidade e estilo já que os sujeitos fazem de seus corpos suportes pelo vestir comunicam mensagens cujos significados são apreendidos pela estética visual

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-01-22T11:34:16Z No. of bitstreams: 1 Renato Gonçalves da Silva.pdf: 1769090 bytes, checksum: 5cf45322c59b7a6eeb3eee12d2f3a476 (MD5) / Made available in DSpace on 2018-01-22T11:34:16Z (GMT). No. of bitstreams: 1 Renato Gonçalves da Silva.pdf: 1769090 bytes, checksum: 5cf45322c59b7a6eeb3eee12d2f3a476 (MD5) Previous issue date: 2017-12-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present work aims to understand the intertextuality present in the Lucan account concerning the temptations of Jesus in the desert. In addition, to emphasize the importance of reading the Scriptures in canonical form, without reductionism or fundamentalisms, vices of understanding that generate errors and even conflicts between people very influenced by extremist ideologies, therefore, closed in their understandings referring to the complex and difficult realities of the current time. An appreciation for the tradition of the Scriptures is advocated, so that a correct understanding of the biblical text can be reached, avoiding, as it were, any effort to "twist" the Word of God, in order to make it say what, perhaps, never meant to say. By interpreting exegetically the teachings transmitted according to the Tradition of the inspired text, a new consciousness can be reached and it will allow an effective behavior in the fight against all that can represent evil and injustice / O presente trabalho visa entender a intertextualidade presente no relato lucano referente às tentações de Jesus no deserto. Além disso, ressaltar a importância de ler as Escrituras de forma canônica, sem reducionismo ou fundamentalismos, vícios de compreensão que geram erros e até mesmo conflitos entre pessoas muito influenciadas por ideologias extremistas e, por isso, fechadas em suas compreensões referentes às realidades complexas e difíceis do tempo atual. Defende-se um apreço pela tradição das Escrituras, para que assim se chegue a uma reta compreensão do texto bíblico, evitando, por assim dizer, todo e qualquer esforço em “torcer” a Palavra de Deus, visando fazer com que esta diga o que, talvez, nunca se pretendeu dizer. Ao interpretar exegeticamente os ensinamentos transmitidos segundo a Tradição do texto inspirado, pode-se alcançar uma consciência nova e que permitirá um comportamento eficaz na luta contra tudo aquilo que possa representar o mal e a injustiça

This master thesis deals with the topic of temptation in three Czech Theatrical Dramas of the 1970's and 1980's, inspired by the legend of Faust. These dramatic works represent different model approaches of dealing with such a topic. Thesis focuses on the principle of evil and its functioning. The temptation by Devil is therefore defined as Mephistophelian seduction, which occurs in drama plays selected as a subject of this thesis. The thesis analyzes and describes Mephistophelian seduction and its realization in theatrical dramas. Thesis elaborates the mechanism of evil principle and examines how the main protagonists are influenced in their acting and behaviour by this power. This thesis brings the power of evil into the wider context of "higher power" and describes relations between the power of evil and totalitarian power. On this base the historical and political context of the lives of the authors is considered as an important element. Based on comparison of all these aspects the principle of Mephistophelian seduction is reflected within its existential dimension. KEYWORDS Temptation, Devil, Mephistophelian seduction, protagonist, evil principle, drama, Faust, Mephistopheles, Václav Havel, Oldřich Daněk, Jiří Suchý

A través de esta investigaci6n perseguimos comprender el sentido que la imagen del ángel, tanto en su vertiente celestial como en la infernal, posee en los escritos de los poetas del 27. Para el desarrollo de este cometido era necesario el establecimiento de unos principios te6ricos a prop6sito de la figura del ángel, que son los que pretenden ser clarificados en el primer capítulo de nuestro estudio: diferenciaci6n entre el modelo judeocristiano del ángel y su formulaci6n textual; determinaci6n de la verdadera naturaleza literaria de los espíritus divinos; concreci6n del espacio de análisis. Dado que la pareja tradición/vanguardia es uno de los descriptores característicos del grupo poético del 27, las potencias angélicas son estudiadas no sólo atendiendo a la producción de otros autores contemporáneos de los escritores del 27 sino también dirigiendo la mirada hacia el pasado. De este modo, realizamos una pormenorizada revisión de las plasmaciones de ángeles y diablos en nuestra historia literaria desde la Edad Media hasta nuestros días, acudiendo a algunas manifestaciones angélicas sobresalientes de otros países. Trazado este viaje, nos internamos en la codificaci6n de la figura del ángel en los diez autores más reconocidos de la generación del 27, sin obviar las aportaciones de otras personalidades que conforman el denominado entorno del 27. Nos ocupamos de las materializaciones del ángel en todas las variedades de género practicadas por estos autores (poesía, teatro, narrativa, ensayo) a lo largo de toda su creación artística con el fin de obtener un conocimiento pleno y riguroso. A través de un estudio individualizado del ángel en cada uno de los poetas del 27, comprobaremos cómo éstos, aunando tradición, vanguardia y mundos personales, elaboraron un pro grama angélico literario en el que tenían cabida todas las variedades ex presivas de las entidades ultraterrenas. Sopesando todas las vías de desarrollo de la figura del ángel, lo cierto es que todos ellos encontraron en los espíritus alados un medio para apresar, respetando la esencia del ángel, su particular ultrarrealidad o trascendencia a la que aspirar, ya estuviera este nivel en ellos mismos o en la realidad circundante. Cernuda con su modelo masculino; Salinas y Guillén en su búsqueda de la verdad tras la apariencia; Prados en su viaje a lo inaprehensible, o Alberti en la realización dramatizada de su conflicto. El ángel, por tanto, seguía siendo emblema de lo invisible, o de lo que sólo cada poeta era capaz de captar. / Through this investigation we try to understand the sense that the image of the angel, as much in its celestial side as in the infernal, has in poets of the 27 ' s writings. For development of this assignment the estab lishment of theoretical principles with regard to the figure of the angel was necessary. Those principles are clarfied in the first chapter of our study: differentation between the judeochristian model of the angel and its textual formulation; determination of the true literary nature of the divine spirits; concretion of the analysis space. Due to the pair tradition/vanguard is one of the characteristic feature of the poetic group of 27, the angelic powers are studied not only considering other contemporary authors' works of the writers of 27 but also directing the glance towards the past. This way, we make a detailed revision of the image of the angels and devils in our literary history from Medieval Age to the present time, going to some excellent angelic manifestations of other countries. After this trip, we advance into the codification of the figure of the angel in the most recognized ten authors of the generation of 27, without forgetting the contributions of other personalities that conform the denominated surroundings of 27. We study the materializa tions of the angel in all varieties of genre practiced by these authors (poetry, narrative, theater, essay) throughout all its artistic creation with the purpose of obtaining a total and rigourous knowledge. Through an individualized analysis of the angel in each one of the poets of 27 we will verify how these combining tradition, vanguard, and personal worlds, elaborated a literary angelical program in wich all the expressive varieties of the ultra earth beings were contained. Examining the literary development of the angel in generation of 27, we can say that these writers found in the winged spirits an instrument to catch, respecting the essence of the angel, their particular ultrareality or trascendente to wich to aspire, as much if this level was in they themselves as if it was in surrounding reality. Cernuda and its masculine model; Salinas and Guillén' s search of the truth behind the appearance; Prados and bis strip to the inapren sible, or Alberti with the dramatized accomplishment of his conflict. The angel, therefore, continued being emblem of the invisible, or of wich only each poet was able to catch.

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

Ce mémoire propose une analyse de la théorie de la volonté en relation avec le mal dans la pensée de Thomas d’Aquin. Le mal est une privation d’être et l’être est identique au bien. La volonté est une forme intellectuelle d’appétit, ainsi que la gouvernante des puissances inférieures, mais aussi de la raison qui est à la fois son principe. L’appétit est un mouvement vers ce qui est le bien d’une nature, il est donc difficile d’accepter que la volonté puisse élire son contraire qui est le mal. La thèse de Platon selon laquelle le mal n’est désiré que par ignorance est écartée, puisque le propos de Thomas est d’expliquer le consentement en faveur du mal connu. Or, si le mal peut être voulu, on ne peut le vouloir sans le référer au bien. Ainsi, le libre arbitre, bien qu’ayant Dieu pour principe, est le principe du premier mauvais choix. La compréhension de la problématique passe par la division de ce qui appartient à l’extérieur de la volonté et ensuite à l’intérieur. De soi, un acte extérieur peut être immoral, comme le vol, mais la volonté d’une intention bonne qui choisit cet acte devient mauvaise, bien qu’elle garde le mérite de sa bonne intention. Son choix mauvais est parfois dû à une certaine ignorance, mais, puisque nous n’ignorons pas toujours le mal, il faut attribuer une faiblesse à la volonté, car elle n’accomplit pas pleinement sa nature. Quand elle répète ses actes de faiblesse à l’égard du mal, elle se dispose à accueillir l’habitus de la malice, et alors elle cherche d’elle-même le mal. Aucun de ces principes, cependant, ne peut s’appliquer à l’homme originel ni au diable. Ceux-ci n’auront pour principe de leurs choix que l’orgueil dans le libre exercice de la volonté. / This paper proposes to analyse the theory of will in interaction with evil in Thomas Aquinas’s thought. Evil is a privation of being, and being is identical to good. The will is an intellectual form of appetite, as well as the governor of lower faculties and of reason, which is also its principle. Appetite is a movement towards the good of a nature; it is therefore difficult to accept that will could elect its opposite, which is evil. Plato’s thesis consisting of attributing the will towards bad to ignorance is discarded, because Thomas’s explanation concerns the consent towards evil witch is known. Now, if evil can be wanted, we cannot want it without referring it to good. In that way, free will, though having God for principle, is the principle of the first bad choice. The comprehension of the problem has to go through the division of that which belongs to the will’s exterior and to it’s interior. In itself, an exterior act can be immoral, like stealing, but the good intentioned will that choses this act then becomes evil, keeping nonetheless the merit of its good intention. The bad choice is sometimes attributable to ignorance, but since we do not always ignore evil, we have to accuse a certain weakness in the will for not being able to fulfill its nature. When it repeatedly acts weakly towards evil, it makes itself available for the mischievous habitus, and it then, on its own, searches the evil act. None of these principles, though, can apply to the original man or for the devil. They will not have any other principle for their choice than that of pride in the free exercise of their will.

Infectious diseases are increasingly being recognised as significant threatening processes in conservation biology. Developing strategies to effectively manage infectious diseases in wildlife is, therefore, of the utmost importance to the maintenance of global biodiversity. The effective management of infectious diseases relies on understanding the ecology of the host, the epidemiological characteristics of the pathogen and the impacts of the pathogen on the host population. However, for most wildlife-disease systems this information remains poorly understood. This is particularly true for endangered species threatened by novel infectious agents as opportunities to observe and assess disease impacts and host-pathogen dynamics in the wild are limited. The Tasmanian devil (Sarcophilus harrisii), the world’s largest carnivorous marsupial, is threatened with extinction as a result of an epidemic of an emerging disease, a fatal infectious cancer known as Devil Facial Tumour Disease (DFTD). In this thesis I capitalised on a unique dataset from a population of Tasmanian devils where disease arrived part-way through an intensive longitudinal study, and utilised existing genetic samples collected prior to DFTD outbreak, to determine the impact of DFTD on the demography, population dynamics, genetic diversity and population genetic structure of wild Tasmanian devils. I then used this knowledge of the impacts of DFTD impacts in an unmanaged population to evaluate the effectiveness of a disease management trial involving the selective culling of infected individuals. I employed mark-recapture models to investigate the impact of DFTD on age-specific and sex-specific apparent survival rates, to examine the pattern of variation in infection rates (force of infection), and to investigate the impact of DFTD on population growth rate. I investigated demography, life-history traits and morphometric parameters of infected and uninfected individuals to determine the impacts of DFTD on age-structure and sex-structure, female fecundity and individual growth rates. I used this information to assess the population’s ability to respond to low population densities and to compensate for the detrimental impacts of DFTD. To determine the genetic consequences of disease-induced population decline I used microsatellite DNA to compare genetic diversity, population genetic structure and dispersal patterns in three Tasmanian devil populations prior to and following DFTD outbreaks. Capture-mark-recapture analyses revealed that the arrival of DFTD triggered an immediate decline in apparent survival rates of devils, the rate of which was predicted well by the increase in disease prevalence in the population over time. Transition rates of healthy individuals to the diseased class (the force of infection) increased in relation to disease prevalence, while the arrival of DFTD coincided with a marked and ongoing decline in the population growth rate. There was a significant change to the age structure following the arrival of DFTD. This shift to a younger population was caused by the loss of older individuals as a direct consequence of DFTD-driven declines in adult survival rates. Evidence of reproductive compensation in response to these disease impacts was observed via a reduction in the age of sexual maturity of females over time. However, widespread precocial breeding in devils was precluded by physiological and ecological constraints that limited the ability of one year olds to breed. Using temporally-replicated spatial genetic data, I found evidence of increased inbreeding following DFTD arrival and greater population genetic differentiation in post-disease populations. These changes appeared to be driven by a combination of selection and altered dispersal patterns of females in DFTD-affected populations. Comparison of demographic and epidemiological parameters indicative of disease progression and impact between the managed and unmanaged populations revealed that selective culling of infected individuals neither slowed the rate of disease progression nor reduced the population level impacts of this debilitating disease; with culling mortality simply compensating for disease mortality. This thesis provides one of the few direct empirical evaluations of the impact of an emerging wildlife disease epidemic on a wild population. This thesis revealed that infectious diseases can result in major demographic and genetic changes in host populations over relatively few generations and short time-scales. Results showing dramatic and ongoing population declines and very limited population compensation in DFTD-affected populations indicate that DFTD poses a significant extinction risk for wild devil populations. Hence, this study confirms that host-specific pathogens can pose a significant extinction risk for wild species, even in the absence of alternate reservoir hosts, a finding critical to our understanding of host-pathogen dynamics. My thesis also highlights the potential negative interplay between disease susceptibility and host genetic variability, which is of utmost importance to the management of novel wildlife epizootics and the conservation of threatened wildlife in general. The thorough understanding of the ecology and impacts of DFTD in the wild obtained in this study has provided a solid base from which to both rigorously assess the outcome of management strategies and also formulate recommendations for the management of this disease in the wild. The lack of evidence for successful control of the DFTD epidemic in a wild population during the first phase of a selective culling experimental adaptive management approach, points to the need to implement a multi-faceted disease management program when attempting to control a novel infectious disease in the wild. By drawing on the lessons learnt in this case study I show that it is possible to establish a set of general guidelines for the future management of infectious diseases in threatened wildlife.

Thesis (doctoral)--ELTE Universität, Budapest, 2001.