L'argomento di questa tesi è una particolare forma di ripresa tedesca dell'etica delle virtù, ad opera di Anselm W. Müller, sorta in quel movimento di rifondazione della filosofia morale che prende il nome di Rehabilitierung der praktischen Philosophie. Una prima parte del lavoro ricostruisce tale contesto, la cui causa è l'esigenza di restituire all'etica la sua capacità di guidare l'azione. Esaminando la filosofia politica e la scuola ermeneutica, è possibile risalire alla loro matrice comune: l'interpretazione heideggeriana di Aristotele. Nel neoaristotelismo pratico si radica, infatti, l'etica delle virtù tedesca (Tugendethik), che si propone come risposta all'impasse della filosofia morale denunciata dalla Rehabilitierung. Vengono evidenziate innanzitutto le differenze rispetto alla più ampia Virtue ethics angloamericana e poi i concetti intorno a cui questo modello di etica si costruisce: la virtù, la saggezza, la vita buona come attuazione di tutte le potenzialità umane realizzata grazie alle virtù; il carattere come struttura costantemente in fieri, modellata da una pratica continua di atti virtuosi o viziosi. L'influsso di ciascuna azione non è rivolto, dunque, verso l'esterno, ma verso l'interno della personalità del soggetto. L'etica delle virtù è, pertanto, un'etica “di prima persona”, concentrata sull'agente, piuttosto che sulle sue singole azioni. / The topic of this Ph. D. thesis is the latest discovery of virtue ethics in Germany, developed in the frame of that moral philosophy Renaissance called Rehabilitierung der praktischen Philosophie. I use as a model the latest Anselm Müller's work. The first part of my work describes this context, whose cause is the requirement of giving back to ethics its ability to lead action. Observing political philosophy and hermeneutic school, we can discover their common origin: Heidegger's interpretation of Aristotle's ethics. German virtue ethics (Tugendethik), which is the main topic of the second part, is based on practical Neoaristotelism. Tugendethik can be a possible answer to the difficulty of moral philosophy that Rehabilitierung has shown. At first, I have highlighted the differences from the largest Anglo-American virtue ethics; then I have exposed the main concepts of this ethics model: virtue, wisdom, good life – as total human fulfilment and flourishing, allowed by virtues - and character – as a permanent changing fabric, woven by a continuous practice of virtuous or vicious acts. The main influence of every action is, in fact, not external, but internal: its target is the agent's personality. Therefore virtue ethics is a “first person-ethic”, because it cares more about the person who acts than about his singular actions.

Il presente lavoro muove dall’idea che nell’autenticità sia possibile rintracciare una tematica importante per la teorizzazione pedagogica e un obiettivo rilevante per la formazione, soprattutto in questa epoca storica in cui l’uomo è sempre più spaesato, frammentato, in bilico nel rischio di perdersi e di non pervenire mai a sé stesso. La prospettiva dell’autenticità risulta aspetto rilevante della pienezza esistenziale della persona, ma è anche una dimensione valoriale e una “direzione intenzionale” capace di orientare e fornire direttrici di senso al percorso educativo, poiché non esiste intervento educativo che non sia sostenuto dalla ricerca di portare a compimento le possibilità più proprie dell’educando. È anche una indicazione epistemologica e metodologica attraverso la quale l’educatore rispetta la possibilità dell’educando di esistere secondo il più proprio poter-essere, il che si traduce nel riconoscere e sostenere il suo progetto di mondo, nell’alimentare il suo desiderio di divenire pienamente quello che può essere, nel far sì che si assuma la responsabilità di dare forma alla sua originale presenza nel mondo. Il riferimento teoretico è individuabile principalmente nell’ambito della pedagogia fenomenologico-esistenziale (ivi compresi i suoi sviluppi nell’ermeneutica e nelle filosofie della persona), con rimandi ai principali esponenti di tale orientamento in ambito filosofico e psicologico oltre che, principalmente, pedagogico. Nel percorso di ricerca sono stati individuati molteplici nuclei tematici di approfondimento, dovuti alla dimensione “di confine” dell’autenticità che tocca più campi educativi quali: relazione, comunicazione, cura, etica, identità, progetto, scelta, libertà, temporalità, morte, dolore, vita emotiva, tempo, corpo, spazio. La tesi si articola in due sezioni che procedono da considerazioni teoretico-pedagogiche verso indicazioni pratico-educative. / This works takes as a departing point the idea that authenticity is an important issue in pedagogical theorization as well as a relevant goal for education, and particularly so in the current historical era when the human being is increasingly bewildered, fragmented and subject to the risk of losing oneself and never attaining selfhood. Beside being an important aspect of existential wholeness, authenticity may act as a directional goal able to steer and provide meaning to an educational journey aiming to bring into actuality the person’s potentials. Authenticity also provides epistemological and methodological directions through which the educator respects the individuality of the person to be educated. The theoretical approach here adopted mostly refer to phenomenological-existential pedagogy (including developments in hermeneutics and philosophies of the person), with additional references to the main exponents of such perspective in philosophy, psychology and, mostly, theory of education. During the research process many themes have been thoroughly investigated, because of the boundary spanning nature of authenticity, which touches upon several educational fields, including: relationships, communication, care, ethics, identity, project, choice, freedom, temporality, death, sorrow, emotional life, time, body, space. The thesis consists of two sections that go from theoretical-pedagogical considerations to practical-educational directions.

Det övergripande syftet i denna uppsats är att undersöka vad som tyder på att C.S. Lewis har influerats av den bibliska Djävulen i hans skildrande av två ondskefulla gestalter i Narnia. Dessa två karaktärer är den vita häxan och den vita häxan. I studien har jag valt att göra en komparativ undersökning av vilka kopplingar och likheter som finns mellan den bibliska djävulen och Lewis framställningar av den gröna respektive den vita häxan. Jämförandet bygger på en intertextuell, religiös grund med en hermeneutisk utgångspunkt där Bibeln och Holms djävulssymboler har fungerat som jämförelseunderlag. Fokus i denna granskning har legat på vilka samband skildringarna av Djävulen och häxorna förmedlar i form av symboler, handlingar och händelser. Sammanfattningsvis går att säga att parallellerna och likheterna är många och konkreta men att dessa influenser tar sig uttryck på olika sätt hos den gröna häxan respektive den vita häxan. Det framgår att den gröna häxan har fler kopplingar till djävulen genom symboler medan den vita häxan skildras mer sparsamt med symboliska uttryck. Den vita häxan tilldelas dock fler paralleller och samband med djävulen i form av handlingar och händelser. Samtidigt blir det tydligt att Lewis förmedlar kristna strukturer till kommande generationer genom sina karaktärer och berättelser om landet Narnia. Det bibliska jämförandet visar i detta fall på hur människor i en social konstruktion även införlivar nya medlemmar i kulturella inlärningssystem genom litteratur.

The thesis examines the legend of Saint Procopius. At the beginning there is the description of the life of Saint Procopius and introduces genre legends. The introductory chapters will contain chapter of Sázava's monastýry founded by Saint Procopius and the last chapter of the theoretical part will be devoted to visual processing Prokop´s legend in Liber depictus. This is followed by a comparison and analysis of Prokop legends from the Middle Age to the present. The starting point is the five basic texts, which are Vita minor, Legenda Aurea by the Italian Dominican Jacobus de Voragine, which is written around 1260, traditional Czech verse processing of Prokop legends from the reign of Charles IV., Prokop legend by Jaroslav Vrchlický from 19th century and the final text is compared About Saint Prokop with legend published by M. Drahovzal, which is a part of folk culture. This comparison is supplemented with a chapter called Saint in the Baroque period. Each processing precedes the introductory part, which is either introduced the time in which the legend was created, or contains a brief description of the author, who wrote the legend.

Este estudo busca analisar determinados elementos de representação, presentes no Nanetto Pipetta de Aquiles Bernardi (1937). Entre eles, os aspectos culturais foram analisados de maneira mais detida, ao lado de questões sociais e políticas. A partir da análise e da interpretação, buscou-se compreender como aconteceu o trânsito da cultura da imigração italiana do Rio Grande do Sul de seu contexto real para os limites comportados pelo âmbito da ficção apresentados na obra. Nesse processo de transfiguração, buscou-se compreender de que maneira a cultura da imigração italiana e a cultura clerical colaboraram para que o texto literário analisado assumisse os contornos que o constituem, bem como qual o resultado dessa conjugação. / Submitted by Marcelo Teixeira (mvteixeira@ucs.br) on 2014-05-15T17:43:38Z No. of bitstreams: 1 Dissertacao Tania Perotti.pdf: 661348 bytes, checksum: 565b097bf4f823776f7a601377c84d49 (MD5) / Made available in DSpace on 2014-05-15T17:43:38Z (GMT). No. of bitstreams: 1 Dissertacao Tania Perotti.pdf: 661348 bytes, checksum: 565b097bf4f823776f7a601377c84d49 (MD5) / This study has searched the comprehension about certain representation structures found in Aquiles Bernardi s (1937) work. Among the aspects which build up this representation, the cultural aspects had been analysed in order to be more specific, which doesn t exclude social and politic questions when necessary. It s about a route where, from the analyses and interpretation, i tried to understand how the Italian Immigration culture from Rio Grande do Sul changes happened from its real context to the limits concerning the fiction aspect present in the book which is this work s corpus. In this process i intended to comprehend in what way the Italian Immigration and the clergy culture were helpful to the analysed work, as well as the result of this conjugation.

Este estudo busca analisar determinados elementos de representação, presentes no Nanetto Pipetta de Aquiles Bernardi (1937). Entre eles, os aspectos culturais foram analisados de maneira mais detida, ao lado de questões sociais e políticas. A partir da análise e da interpretação, buscou-se compreender como aconteceu o trânsito da cultura da imigração italiana do Rio Grande do Sul de seu contexto real para os limites comportados pelo âmbito da ficção apresentados na obra. Nesse processo de transfiguração, buscou-se compreender de que maneira a cultura da imigração italiana e a cultura clerical colaboraram para que o texto literário analisado assumisse os contornos que o constituem, bem como qual o resultado dessa conjugação. / This study has searched the comprehension about certain representation structures found in Aquiles Bernardi s (1937) work. Among the aspects which build up this representation, the cultural aspects had been analysed in order to be more specific, which doesn t exclude social and politic questions when necessary. It s about a route where, from the analyses and interpretation, i tried to understand how the Italian Immigration culture from Rio Grande do Sul changes happened from its real context to the limits concerning the fiction aspect present in the book which is this work s corpus. In this process i intended to comprehend in what way the Italian Immigration and the clergy culture were helpful to the analysed work, as well as the result of this conjugation.

Mat, språk och kultur är tätt sammanlänkade, och i matlagningsprogram förekommer en rad olika sorters kulturspecifika referenser. Kulturspecifika referenser definieras som ”any reference to a cultural entity which, due to its distance from the target culture, is characterized by a sufficient degree of opacity for the target reader to constitute a problem” (Mailhac i Ranzato 2015:54) och kan vara sådant t.ex. som måttenheter (pint), märken (Tabasco) och maträtter (surf and turf). Denna undersöknings fokus är översättningen av kulturspecifika referenser i matlagningsprogram, och eftersom merparten av de matlagningsprogram som översätts för svensk tv är på engelska består denna studies material av 21 engelskspråkiga matlagningsprogram och deras svenska översättningar. De matlagningsprogram som undersökts är Det goda livet, Jamie Olivers smarta rätter, David Roccos ljuva matresa – Italien, Kitchen Hero och Hela England bakar. Genom att att konstruera en korpus och analysera de kulturspecifika referenserna har normerna för översättningsstrategier gällande kulturspecifika referenser i matlagningsprogram kartlagts, och jämförts med resultaten från Pedersens välkända undersökning av primetime-TV (2011). Resultaten kategoriserades sedan enligt Pedersens taxonomi. Resultaten visade att normerna för matlagningsprogram liknade dem för primetime-TV, trots att det fanns ett par domänspecifika skillnader. Eftersom språk formar hur vi ser världen är det intressant att se hur kulturspecifika referenser översätts från en kultur till en annan, eftersom det formar hur den kulturen ses och värderas, eller åtminstone dess matkultur. / Food, language and culture are closely linked and cooking shows are peppered with culturally specific references. Culturally specific references are defined as “any reference to a cultural entity which, due to its distance from the target culture, is characterized by a sufficient degree of opacity for the target reader to constitute a problem” (Mailhac in Ranzato 2015:54) and can be things such as measurements (pints), brands (Tabasco), and dishes (surf and turf) to name a few. This study focuses on the translation of culture specific references in cooking shows. Since most of the cooking shows translated into Swedish are in English, the material for this study consists of 21 cooking shows in English and their Swedish translations. This study will look at the shows 3 good things, Save with Jamie, David Rocco’s Dolce Vita, Kitchen Hero and The Great British Bake off. By constructing a corpus and analyzing the culturally specific references, the norms regarding translation strategies for the translation of culturally specific references in cooking shows have been mapped out, and compared to the results of a well known study on primetime TV by Pedersen (2011). These were categorized in accordance with Pedersen’s taxonomy (2011:76). The results showed that the norms were very similar to those of primetime TV, with the exception of some domain-specific norms. Language influences how we see the world. Thus, the way culturally specific references are translated from one culture into another is important because it affects how cultures are viewed and interpreted, at least within the food community.

This thesis examines Rogier Van Der Weyden's two unique fifteenth century Crucifixions, The Crucified Christ Between the Virgin and Saint John and The Diptych of the Crucifixion, in light of Carthusian beliefs, practices and relevant devotional texts. The specific text used to support this examination is the Vita Christi by Ludolph of Saxony, which in part deals specifically with the Hours of the Passion. Ludolph's text is given visual form in Rogier's paintings and supports the assertion that Rogier and Ludolph were connected by a shared belief and worldview. Key aspects of Rogier's life, supported by original documentation- familial ties, associates, patrons, use of finances, and his close involvement with the Carthusians-- support this assertion. Other models of connections of belief, evidenced through artist's work, are corroborated in the work of Grunewald, Sluter and Durer.

This essay looks at memorials and monuments raised in Finland dedicated to the civil war 1918 from both the red and the white side. The earliest memorials are from 1918 and the newest one from 1964. The difference between the two sides and the change over time is looked at through a few chosen monuments and memorials analyzed using semiotics and reception aesthetics. The use of symbols is extensive throughout the period, but the form they take, as well as their connotation, change over time, depending on the political context they are created in. They are created with different aims.

Nello studio si approfondisce il rapporto tra due realtà: l’una giuridica, il consenso matrimoniale, e l’altra appartenente all’ambito del fatto, la condotta pre e para suicidaria. La necessità concreta è stata comprendere in modo univoco l’interazione tra la libertà del consenso – quale dimensione fondamentale affinché questo possa dispiegare effetti giuridici – ed alcune condotte poste in essere da uno dei due nubenti o da terzi, così da valutare come queste possano incidere sulla validità dell’atto. Si sono considerati due capi di nullità – il metus ed il gravis defectus discretionis iudicii – che dottrina e giurisprudenza considerano quelli che coinvolgono la facoltà volitiva, approfondendo nella prima parte il rapporto tra le condotte di fatto e la libertà esterna mentre nella seconda in merito alla libertà interna. Il metodo è stato quello di analisi della giurisprudenza quale fonte che permette sia di interpretare la norma sia di precisarne ed incarnarne le fattispecie. Conclusione è che le condotte pre e para suicidarie non possano inserirsi tra le circostanze che rendono manifesta la nullità del matrimonio in relazione alla libertà del consenso, infatti non è possibile sostenerne il valore presuntivo ma è necessario, volta per volta, confrontarle con gli altri fatti riportati nelle tavole processuali. / The study examines the relationship between two realities: one legal, marriage consent, and the other belonging to the context of the fact, pre and para suicidal conduct. The concrete need was to understand in a univocal way the interaction between the freedom of consent - as a fundamental dimension for this to have legal effects - and some behaviors put in place by one of the two engaged or by third parties, so as to evaluate how these can affect on the validity of the deed. Two heads of nullity have been considered - the Grave fear and the Lake of discretion of judgment - which doctrine and jurisprudence consider those that involve the willful faculty, deepening in the first part the relationship between conduct and external freedom while in the second on the internal freedom. The method was to analyze the jurisprudence as a source that allows both to interpret the law and to specify and embody the cases in point. The conclusion is that the pre- and para-suicidal behaviors cannot be inserted among the circumstances that make the nullity of the marriage manifest in relation to the freedom of consent, in fact it is not possible to support the presumptive value but it is necessary, every time, to compare them with the other facts. reported in the procedural tables.