This thesis has two aims. Firstly, in order to answer the question, ‘In what sense do people see Mary as a type of the Church?’, this thesis will set up original typological models of the relationship between Mary and the Church (chapter 1). It will then demonstrate how and why an eschatological element came to be present in these models (chapter 2).It will be a contention of this thesis that looking at the Mario-ecclesial discussions set out in chapters 3 and 4 through these typological models will allow a greater depth of analysis. The models allow one to discern differences between and nuances in various views of the relationship between Mary and the Church that would be impossible to discern if one were using just the language of ‘type’. Secondly the thesis will show how each Mario-ecclesial discussion has been affected by the socio-political context of the time. Specifically, the thesis will analyse the Mario-ecclesial discussions of the patristic, medieval and modern periods in the light of the typological models. In chapter 1, the patristic Mario-ecclesiologies of Irenaeus and Ambrose will be considered. In chapter 2, Bernard of Clairvaux will be used to analyse the eschatological nature of the Mario-ecclesiology in the medieval period. In chapter 3, the contrasting Mario-ecclesiologies of the Second Vatican Council and Hans Urs von Balthasar will be compared. In chapter 4, it will be suggested that John Paul’s model of the Mario-ecclesial relationship was based on his eschatological vision for the Church and the role that Mary plays in that future which is both imminent and already realised. This thesis will demonstrate that by using the typological models in these periods a greater depth of analysis can be achieved. This will be particularly true of the complex and nuanced discussions on Mary in the Roman Catholic Church in the twentieth century. This analysis will culminate in the particular Mariology of John Paul II.

Zugl.: Bonn, Univ., Diss., 2006

nÃo hà / O atual gerenciamento dos ResÃduos SÃlidos Urbanos (RSU) na maioria das cidades brasileiras vem se mostrando pouco eficaz para o atendimento das populaÃÃes, tanto pela explosÃo demogrÃfica ocorrida nas Ãltimas dÃcadas como pelo seu estilo de vida consumista. A produÃÃo massiva de resÃduos sÃlidos, lÃquidos e gasosos tambÃm està ligada diretamente à tecnologia empregada no beneficiamento dos produtos extraÃdos da natureza, os quais, na maioria das vezes, sÃo difÃceis de serem reabsorvidos pelos ecossistemas. Dessa maneira, a limpeza urbana assume um importante papel dentre as necessidades da sociedade brasileira, adquirindo importÃncia sanitÃria, econÃmico-financeira, social e estÃtica. Estudos realizados quanto ao aproveitamento e reciclagem dos lixos revelaram suas potencialidades e uma excelente alternativa como destino final de muitos resÃduos urbanos. O presente estudo ressalta a problemÃtica dos RSU, tendo como objetivo propor uma alternativa para reduÃÃo de resÃduos orgÃnicos de caranguejo uÃa gerados pelas barracas de praia, localizadas na Praia do Futuro, na cidade de Fortaleza, bem como sugerir, aos demais estabelecimentos comerciais que produzem o mesmo tipo de resÃduo, transformÃ-los em fertilizantes orgÃnicos. A pesquisa tambÃm procurou verificar a viabilidade do produto gerado dos resÃduos de caranguejo como uma fonte nutricional alternativa para uma cultura de feijÃo caupi. A escolha dessa cultura se deve primeiramente pela sua relevÃncia para populaÃÃo e por oferecer uma rÃpida resposta, sendo uma cultura de ciclo curto. AlÃm de estudar a composiÃÃo do lixo gerado por esses estabelecimentos, a pesquisa tambÃm buscou analisar sua composiÃÃo quÃmica, seu rendimento e buscar dados de produtividade como altura da planta, nÃmero de vagens, tamanho das vagens, peso das vagens, nÃmero de sementes por vagens e peso de cem sementes. Para este estudo foram testados vinte e dois tratamentos com quatro repetiÃÃes, os quais variavam quanto Ãs proporÃÃes de adubo de caranguejo e fertilizante quÃmico de ambos para que fossem verificadas suas respostas. O percentual de matÃria orgÃnica reciclÃvel desse lixo estudado à de aproximadamente 87,34%, entretanto, os resÃduos de caranguejo contribuem com 52% desses rejeitos. O rendimento desse material à de aproximadamente 24%. Alguns parÃmetros analisados como nitrogÃnio, fÃsforo, cÃlcio e magnÃsio ganharam destaque devido seus valores percentuais, encontrados nesse produto orgÃnico, variarem de duas a quatro vezes mais quando os mesmos sÃo observados numa amostra de esterco bovino. Os dados relativos à produtividade revelaram que os tratamentos que proporcionaram os melhores resultados tinham em comum a presenÃa da farinha de caranguejo, mostrando que a adiÃÃo desse composto orgÃnico melhora as respostas quanto aos parÃmetros de produtividade, implicando na reduÃÃo da quantidade de fertilizantes quÃmicos no solo, no aumento da economia para o produtor e um destino adequado para os resÃduos sÃlidos orgÃnicos gerados. / The current management of the Urban Solids Residuals (URS) in most Brazilian cities have been considered to be slightly inefficient for the demand of the population, due to the rapid growth of the population in the last few decades and also because of their consuming lifestyle. The massive production of solid, liquids and gas residuals is also directly linked with the technology employed to benefit products extracted from nature, which most cases are difficult to be reabsorbed by the ecosystems. In this way, the urban cleanliness assumes an important role among the needs of the Brazilian society; gaining sanitary, economic, social and aesthetic importance. Studies conducted regarding the positive outcomes and the recycling of rubbish have shown its potentialities and an excellent alternative to the final disposal of many urban residuals. The current study highlights the problems and concerns with the URS, and suggests an alternative for the reduction of crabâs organic residuals generated by the restaurants at Futuroâs Beach in Fortaleza. In addition, the present study also proposes to other commercial establishments that produce such residuals, opportunity to transform them in organic fertilizers. The research aims to verify the viability for a better use of crabâs residuals generated by the restaurants at Futuroâs Beach as an alternative organic compost, working as a nutritional resource for a culture of Caupi beans. The choice for this culture is primarily due to its relevance to the wide population and also for being able to offer a quick response, as it is a culture of short cycle. Further to the study of the composition of the rubbish generated by such establishments, the research also aimed to analyse its chemical composition, its income and to look for productivity items such as plantâs height, number and size of string beans, weight of string beans, number of seeds per string beans, and the weight of a hundred seeds. For the purpose of this study, twenty two treatments, with four repetitions, which varied between the proportions of crab compost and chemical fertilizers in both of them were used in order to verify the results. The percentage of recyclable organic contents of this rubbish studied is about 87, 34%. However, crabâs residuals contributed with 52%. The income of this material is around 24%. Some parameters analysed like nitrogen, phosphorus, potassium, calcium and magnesium stood out due to its percentage values, found in this organic product, vary between 3 and 4 times more than those found in a sample of bovine compost. The data related to the productivity revealed that the treatments which obtained the best results had in common the presence of crabâs flour. This shows that by adding this organic compost enhances productivity parameters, which has a direct impact in the reduction of the amounts of chemical fertilizers used in the soil, a financial saving for the farmer and an adequate means for the organic solid residuals generated.

No description available.

Why do we defend the social conditions responsible for our injustice and exploitation? We are confused when disadvantaged women of color cite personal shortcomings rather than the social system as the source of their precarity. Yet, when social philosophers take up these questions by appealing to the concept of ideology, they turn to structural accounts and dismiss theories of false consciousness outright. Accounts of false consciousness, often understood as an epistemic failing to recognize some features of our inadequate social world, meet with a host of objections. Some argue that ascriptions of false consciousness involve authoritarianism, while others criticize the concept for commitments to an implausible correspondence picture of truth. Meanwhile, dismissal of false consciousness accounts of ideology have led to the neglect of an important feature of how ideology works: in and through our own agency. Without an account of false consciousness, critics fail to account for the fact that social structures are the result of our collective consent. They also fail to address how social structures are not analyzable without turning to the self-understandings of the participants in these very institutions. This dissertation addresses issues in ideology critique that account for our agency. By preserving what is still alive in a theory of false consciousness while addressing the long-standing concerns about authoritarianism and correspondence, this project reconstructs the notion of false consciousness. It closely engages with figures in critical social theory such as Marx, Lukacs, Habermas, Haslanger, Honneth, and Jaeggi, while widening the terms of the debate to consider the relevance, for instance, of object relations psychoanalysis for social philosophers. Beyond this, this dissertation shows that false consciousness is a damaged way of relating to ourselves, to each other, and to the social world. It is characterized, I propose, by affective investment. This move helps us clarify both the phenomenology of false consciousness and what a viable form of critique could look like. Psychoanalysis offers us a new way of understanding ideology critique by directing us beyond the model of critique as judgment as part of overcoming false consciousness.

Dans ce mémoire, nous avons voulu répondre, en nous référant à K. Rahner, F.-X. Durrwell et H. U. von Balthasar, à la question suivante: Pourquoi le Christ devait-il faire l'expérience de la mort pour accomplir notre salut? L'analyse ainsi que la synthèse des interprétations de chacun de ces auteurs, ont été élaborées en trois étapes: 1- La mort du Christ considérée dans sa réalité existentielle; 2- La mort du Christ, traduction humaine ultime de son être filial divin; 3- La signification salvifique de la mort du Christ. Cette étude nous a permis d'élaborer la synthèse suivante: En assumant, dans son obéissance filiale, l'expérience de la mort entendue non seulement comme accomplissement de la vie humaine dans l'expérience du vide de la fin corporelle, mais aussi comme solidarité psychique avec le destin eschatologique des pécheurs non rachetés, le Christ a accompli pour nous en sa personne le jugement divin sur le péché du monde, qu'impliquait notre réconciliation avec Dieu. Désormais ressuscité d'entre les morts, il peut, dans l'acte d'amour absolu que fut sa mort - et en lequel il est fixé éternellement -, se communiquer à tous les êtres humains pour qu'ils puissent, en lui, échapper au jugement et avoir de nouveau accès à la vie de Dieu.

The aim of this project is to investigate the proper response of theology to the Christian God who, as revealed through revelation, is Being-in-act. This project takes seriously the idea posited by Shakespeare, that totus mundus agit histrionem, and upon this stage ‘all the men and women merely players: They have their exits and their entrances; and one man in his time plays many parts.’ If, then, God’s Being is in act, and as so many have deduced, life and death are enveloped within the drama of everyday, then, might it be possible that our theological endeavours would prosper through a dramatic rendering? In light of this, the project seeks to illumine that it is beneficial for both the Church and society, to realise how drama can be, and is, fruitful for our theological endeavours. God is Being-in-act, and through His revelation, He invites humanity to enter into and participate in His action. In light of the aforementioned, then, theology must contend with the implications for its practices, which, as is being argued, are benefited most through a full embrace of the dramatising of theology. The thesis is situated in the recent movement of our theological endeavours that recognise the profundity of the dramatic and its ability to illuminate God’s action and call to action from theology, the Church and society. Moving forward from the seminal work of Hans Urs von Balthasar, and set forth in the context of the theologies of Balthasar and Karl Barth, this project argues that it is through the dramatising of theology that theology is best equipped to illumine God’s desire for humanity’s participation in His Theo-drama. The dramatising of theology is a natural response to God’s Being-in-act; it is the natural movement of theology’s response to God’s action which calls for an active response on our part. Current examples of today’s theological movement towards the dramatic can be seen in such authors as Max Harris, Trevor Hart, Stanley Hauerwas, Michael Horton, Todd Johnson and Dale Savidge, Ben Quash, Kevin Vanhoozer, Samuel Wells and N.T. Wright. This project hopes to contribute to the movement towards the dramatising of theology.

Le but de cette thèse est de créer et d'utiliser un outil d'analyse des aspects de spiritualité chrétienne dans quatre tableaux de Rembrandt intitulés Les Pèlerins d 'Emmaüs. La modélisation de la grille d'analyse s 'établit sur des principes d'analyse iconographique d'Erwin Panofsky; d'analyse sémiologique de Wassily Kandinsky et Fernande Saint-Martin; et d'esthétique théologique de Hans Urs von Balthasar. Les résultats d'interprétation révèlent la pertinence et l'efficacité de la nouvelle grille d'analyse faisant entre autres ressortir la convergence graphique non pas sur la fraction du pain comme il est dit traditionnellement, mais sur l'attitude de contemplation du Christ.