Dissertations / Theses on the topic 'Absolute religion'

Esta tese procura reconstruir a crítica de Schopenhauer a Hegel, para além das invectivas e juízos sumários. Embora não escreva um texto específico sobre esse tema, a posição crítica de Schopenhauer em relação a Hegel é formulada em vários momentos de sua obra. Nosso trabalho consiste, em um primeiro momento, em reconstruir a crítica de Schopenhauer, comparando-a com as posturas críticas de Schelling e Feuerbach. Trata-se de expor e analisar os argumentos de Schopenhauer de modo a construir uma imagem crítica da filosofia de Hegel e, ao mesmo tempo, mostrar em que sentido essa mesma crítica pode ser relativizada do ponto de vista da filosofia hegeliana. Nesse sentido, o presente trabalho procura refletir sobre a dificuldade implicada na tarefa de construir uma crítica da filosofia de Hegel, já que como mostrou Gérard Lebrun, Hegel oferece menos uma filosofia que um discurso que é mal compreendido sempre que tentamos julgá-lo a partir de nossos pressupostos discursivos. Num segundo momento, examinamos os pontos comuns da abordagem especulativa presente em ambas as filosofias e investigamos temas tais como a questão da determinação das coisas finitas em relação à realidade substancial, a tarefa da filosofia e o problema da exposição da verdade filosófica. Num terceiro e conclusivo momento, procuraremos contrapor a filosofia da religião de ambos os autores, pois como pretendemos mostrar, o tema da fronteira entre a filosofia e a religião é fundamental para estabelecer a oposição entre os autores sobre a questão central da exposição do absoluto e dos limites do conhecimento. Por fim, ofereceremos ainda alguns textos paralelos a essa tese que procuram refletir sobre as interpretações de autores como Lukács e Horkheimer sobre a contraposição entre Hegel e Schopenhauer.
This thesis seeks to reconstruct Schopenhauer\'s criticism of Hegel, beyond invective and brief judgment. Though he does not write on the theme specifically, Schopenhauer\'s critical position with regards to Hegel is formulated at several moments of his oeuvre. This work consists of reconstructing Schopenhauer\'s criticism at first, by comparing it to the criticism of Schelling and Feuerbach. It aims at exposing and analyzing Schopenhauer\'s arguments so as to build a critical image of the philosophy of Hegel, and simultaneously demonstrate how this very criticism can be relativized from a Hegelian point of view. Therefore, this work seeks to reflect upon the difficulty implied in the task of constructing a criticism of the philosophy of Hegel, since Hegel, as Gérard Lebrun has demonstrated, offers less of a philosophy than a discourse which is misunderstood whenever we attempt to judge it from the perspective of our discursive presuppositions. Secondly, we shall examine the common points in the speculative approach present in both philosophies, and investigate themes such as the question of the determination of the finite in relation to the substantial reality, the task of Philosophy and the problem of the exposure of the philosophical truth. Thirdly, we\'ll attempt to counterpose the philosophy of religion of both authors, for, as we intend to demonstrate, the theme of the frontier between Philosophy and Religion is crucial to establish the opposition between the authors on the central issue of exposure of the Absolute and of the limits of knowledge. Finally, we shall look into a few other texts parallel to this thesis which aim at reflecting upon the interpretations of authors such as Lukács and Horkheimer about the counterposition between Hegel and Schopenhauer.

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FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais
A pesquisa em questão procura compreender a relação entre o Paradoxo Absoluto e os conceitos cristãos de pecado, fé, indivíduo e amor no pensamento de Kierkegaard. Analisarse- á a conexão do Paradoxo Absoluto em correspondência com cada conceito especifico para, em seguida, compreender os conceitos kierkegaardiano em articulações polares de modo a esclarecer a dialética que perpassa o seu pensamento e, ao esclarecer estes conceitos fundamentais do Cristianismo na perspectiva dialética, compreender-se-á o próprio conceito de Cristianismo em Kierkegaard.
This research seeks to understand the relationship between the Absolut Paradox and the Christian concepts of sin, faith, individuality and love in the thinking of Kierkegaard. The link of the Absolut Paradox to each concept will be analyzed, forming the basis for an understanding of Kierkegaard´s concepts as a series of polarities. This will help to elucidate the dialectic that runs through all his thinking, producing a dialectical perspective on the cardinal concepts of Christianity that is by itself an understanding of the concept of Christianity in Kierkegaard´s thought.

La présente thèse articule les deux catégories fondamentales de la philosophie de la religion : le « moi » et le « divin », ce en dialogue avec deux interlocuteurs privilégiés, Fichte et Nabert, chez lesquels cette double thématique fut exploitée de manière originale et géniale. Fichte pense le « moi » comme le centre de l'intériorité et de la vie consciente de l'homme qui est une activité incessante vers l'unité de soi. Nabert, quant à lui, part du concept fichtien du « moi » pour élaborer la catégorie du « divin » ; celui-ci apparaît alors comme une demande de la conscience en sa structure fondamentale : elle le reçoit alors qu'il s'affirme à même le« moi». L'examen conjoint de de ces deux pensées apporte, nous cherchons à le montrer, une contribution majeure à la philosophie de la religion contemporaine : elle permet en effet à celle-ci d'avancer dans les réponses aux nombreux défis qu'il lui appartient de relever, soit : la redécouverte de certains préliminaires comme la conscience religieuse, le langage adéquat sur « Dieu », la question critériologique dans la désignation du « divin », le « témoignage » absolu. A cet effet, trois catégories principales sont sollicitées et éprouvées : I'« intériorité » et la place de I'« affectivité » dans l'expérience religieuse, enfin la « vérité » qui polarise toute réflexion philosophique sur la religion
The present thesis articulates two fundamental categories of the philosophy of religion: the « 1 » and the « divine », it is in the dialogue with two privileged interlocutors, Fichte and Nabert, where this double theme was exploited in an original and brilliant way. Fichte thinks of the « 1 » as the center of the interiority and the conscious lite of a man, which is an incessant activity towards unity of self. Nabert, on his part, starts from the Fichte's concept of the « 1 » and elaborate the category of the « divine »; this last appears as a demand of the consciousness in its fundamental structure: it the « divine » as the one that affirms itself in the « 1 ». The joint examination of these two thoughts brings, as we try to show, a major contribution to the contemporary philosophy of religion. lndeed, this contribution allows philosophy of religion to advance in the answers to many challenges that rise up before it: the rediscovery of certain preliminaries such as the religious consciousness, the adequate language about « Gad », the question about criterion in the designation of the « divine », absolute « testimony ». For that purpose, three main categories are solicited and approved: « interiority » and the place of « affectivity » in religious experience, and finally « truth » which polarizes all philosophical reflection on religion

Andrew Michael Ramsay fut un intellectuel écossais du Siècle des Lumières, à la fois "aventurier religieux", auteur politique et franc-maçon. Élevé dans le protestantisme, il rechercha un équilibre spirituel et une doctrine plus conformes à ses vœux. Il voyagea dans de nombreux pays pour atteindre ce but et finalement trouva auprès de Fénelon, archevêque de Cambrai, et de Madame Guyon, adepte du "Pur Amour", un père et une mère spirituels. Sous leur influence, il finit par adhérer à un catholicisme de nature gallicane caractérisé par un appel constant à l’intériorité. De son œuvre, émergent quatre traités : l’Essai sur le gouvernement civil(1721) dans lequel il démontre que la meilleure forme de gouvernement est la monarchie absolue, héréditaire, de droit divin. Fervent jacobite, il espérait le retour de la dynastie Stuart sur le trône d’Angleterre. L’Histoire de la vie de Fénelon (1727) traite principalement des péripéties de sa conversion par le prélat; Les Voyages de Cyrus (1727), roman didactique, apologétique et politique, raconte la formation d’un jeune prince accompli, rempli de sagesse et de piété. Son ouvrage central, Les principes philosophiques de la religion naturelle et révélée (1749), communément appelé le "Great Work" ne parut qu’après sa mort. Le franc-maçon perçait alors sous le philosophe. Son Discours (1737) fait remonter les origines de l’Ordre aux croisades et, surtout, fixe les obligations auxquelles est soumis tout franc-maçon, qui lui sont rappelées au moment de son initiation. Cet homme, complexe, mystique et politique réussit l’exploit de faire changer radicalement cette organisation très attachée à ses traditions qu’est la Franc-maçonnerie
Andrew Michael Ramsay was a Scottish intellectual of the Enlightenment and was at the same time a "religious adventurer", a political author and a freemason. Born into a Protestant family, he undertook a search for spiritual stability and for a doctrine more in line with his aspirations. In this quest, he journeyed through several countries, and he eventually found in the company of Fénelon, archbishop of Cambrai, and of Madame Guyon, an advocate of the doctrine of "Pure Love", a spiritual father and mother. Inspired by them, he finally converted to a Gallican variety of Catholicism which was at the root of his call to a life of constant soul-searching. From his work four treatises emerge: An Essay upon Civil Government (1721), in which he sought to show that the best form of government is an absolute, hereditary monarchy, based on divine right. As a zealous Jacobite, he longed for the return of the Stuarts to the British throne. The Life of Fénelon (1727) deals mainly with the various stages leading up to his conversion by the prelate. The Travel of Cyrus (1727) is a didactic, apologetic and political novel which relates the education of a young accomplished prince endowed with wisdom and piety. His most considerable work is The Philosophical Principles of Natural and Revealed Religion (1749), commonly called the "Great Work", which was published posthumously. Here the freemason can be seen beneath the philosopher. His Discourse (1737) traces the origins of Freemasonry back to the crusades, and also sets out the obligations that every freemason must adhere to and which he is reminded of during his initiation. His success in radically changing this organization so deeply attached to its customs remains the lasting legacy of this complex, mystical and political figure who is Andrew Michael Ramsay

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CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A presente pesquisa tem por objetivo analisar o modo peculiar com que Paul Tillich desenvolve o conceito de fé. Neste intuito, prioriza-se o que o autor conceitua como fé, a partir de três conceitos fundamentais: ultimate concern, being grasped e Incondicional. Baseando-se na análise desses três conceitos, é possível definir o que é a fé e o que a fé não é. Nesta tarefa analítica, especial atenção é dada ao conceito de fé como algo humano e, ao mesmo tempo divino e, como a fé tem relação com alguns dos conceitos que são a base da teologia e filosofia de Tillich, dentre os quais se destacam; a cultura, a religião, a revelação, o método de correlação, os símbolos religiosos e a razão ontológica. Acrescentem-se, ainda, abordagens do conceito de fé idólatra e do conceito de fé absoluta e suas peculiaridades. Finalmente, apresenta-se a distinção entre os domínios da fé e a razão pensada em seu sentido técnico e a relação harmônica entre a fé e a razão ontológica.
This research aims to analyze the peculiarity of Paul Tillich's concept of faith. To do that, the focus is put on three concepts: ultimate concern, being grasped and Inconditional. Based on the analysis of these three concepts, it is possible to define what faith is, and what, in Tillichs point of view, faith is not. In this analytical task, special attention is given to the of the concept of faith as something simultaneously human and divine, and to how real faith relates with several concepts which are the base of Tillich's theology and philosophy, among whose are stressed: culture, religion, revelation, correlation method, religious symbols and ontological reason. Also a treatment of the concepts of idolatrous faith and of absolute faith is developed. Finally, the distinction between the realms of faith and reason, the last conceived in its technical sense, and the harmonious relation between faith and ontological reason are presented.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
A tragédia grega, no esquema hegeliano, é situada como um sinal eloquente do momento final da religião da arte, pois, é nessa etapa que se efetua um doloroso cisma entre as leis do Estado e as leis da família. Então, na tragédia, a necessidade do conceito, ainda inconsciente-de-si, se aproxima do conteúdo de vida do destino do herói trágico, assim como a linguagem do aedo deixa de ser impessoal (como na epopéia) e participa ativamente desse conteúdo como ator. Este participa ativamente do drama e interfere no mesmo, sua linguagem denota o pathos do herói. A tragédia antiga começa, pois, a realizar a unidade dos deuses tão reclamada pelos filósofos da antiguidade, e irá desembocar na comédia onde se processará a absolutização do Si e a passagem da consciência feliz para a consciência infeliz. A progressiva manifestação do Espírito pode ser traduzida pelo movimento de saída da substância imediata, visto na religião da arte, que suprassume os momentos da obra-de-arte abstracta e da obra-de-arte vivente, a resultar na obra-de-arte espiritual. Esse movimento consiste no sair da substância em direção ao Si, pois, este reivindica o reconhecimento da sua singularidade pelo coletivo. Ademais, o Si criador da singularidade na religião da arte e no desembocar da tragédia, é instrumento para o autoconhecimento do Espírito, em seus momentos, no tempo, porquanto, sua consciência-de-si revela-se a si mesma mediante as potências universais ofendidas e que reclamam vingança, pois tal religião da arte é como que um espelho do conteúdo do Espírito. Este conteúdo efetivamente presente é, pois, em-si, uma coisa, e, para a consciência, outra. O direito de cima e o de baixo recebem a significação de que o primeiro representa a potência que sabe e que se manifesta à consciência, e, o segundo toma a significação da potência que se subtrai à consciência e se esconde no mundo subterrâneo das Erínias. Esta mesma religião da arte também aguça o espírito e faz alçar a imaginação e a fantasia de todos os espectadores até às alturas da consideração de sua peculiar vida na cidade, do direito humano e do direito divino um sendo o caráter feminino, e o outro, o masculino no caudal da necessidade lógica e que é o próprio destino do Espírito total. A tragédia mostra para a consciência-de-si que não há existência que não seja já de per si cindida e que tal oposição vem a ser o máximo bem de toda a unidade do Espírito
The Greek tragedy, in the Hegelian scheme, is situated as an eloquent sign of the final moment of the religion of art, then, is this step that takes place a painful schism between the state law and the family law. Then, in the tragedy, the need of the concept, still unconscious-of-itself, approaches the content of the life of the tragic hero s fate, as well as the language of minstrel ceases to be impersonal (as in epic) and actively participates in this content as actor. He actively participates in the drama and can interfere in the drama, its language indicates the pain of the hero. The ancient tragedy begins, then, to realize the unity of the gods as claimed by the philosophers of antiquity, and will culminate in a comedy in which happens the process of the absolutism of the Self and the passage of the happy consciousness for the unhappy consciousness. The progressive manifestation of the Spirit can be translated by the movement of get out of immediate substance, viewed in the religion of art, which supersedes the moments of the abstract work of art and of the living work of art, resulting in the spiritual work of art. This movement means the output of the substance for himself, because it claims the recognition of their uniqueness by the collective. Moreover, the Self is the creator of the singularity in the religion of art and, in the development of tragedy, is tool for self-knowledge of the Spirit in its moments, in the time, because his self-consciousness reveals itself through the universal powers offended and to seek revenge, because such a religion of art is like the mirror of the Spirit. This content is actually present, therefore, in itself, is a thing, and to the consciousness another. The right upper and the lower receive the significance that the first represents the power that knows, which manifests itself to consciousness, and, the second takes the meaning of power that escapes the consciousness and hides in the underworld of the Erinyes. This same religion of art sharpens the mind and imagination of all spectators to get up a flight to the heights of the consideration of his life in the city, the human and divine right - the first one as the female character, and, the second, the male - in the flow of logical necessity and that is the fate of total Spirit: the tragedy shows that there is no existence that is not already divided in itself and that this opposition is to the highest good of all the unity of the Spirit

Thesis (M.A.)--Kent State University, 2007.
Title from PDF t.p. (viewed July 3, 2008). Advisor: Jeffrey Wattles. Keywords: social self; self-other dialectic; pure experience; I-Me; I-Thou; sunyata; kenosis; basho; absolute nothingness; George H. Mead; Nishida Kitaro; Steve Odin. Includes bibliographical references (p. 65).

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The thesis focuses on a philosopher of great relevance, Gabriel Marcel, who was forgotten in researches and began to be recovered in the second half of the twentieth century. In the writings of this philosopher we seek to develop a theme which emerges and occupies a central role in his works, for instance, the Hope in the Absolute Thou as the supreme source of consistency and meaning of life. In this direction, we begin by pointing Marcel's perspective on the twentieth century and its anguish. Afterwards, some authors with whom he dialogues (Camus, Sartre and Heidegger) for whom existance has no perspective. Subsequently, we point out how Marcel presents hope as the source of the meaning of life, to conclude that this source is an Absolute Hope in the Absolute Thou
A tese focaliza um filósofo de grande relevância, Gabriel Marcel, que ficou esquecido nas pesquisas e começou a ser recuperado na segunda metade do século XX. Nos escritos deste filósofo se busca desenvolver um tema que emerge e ocupa papel central nas suas obras, o saber, a Esperança no Tu Absoluto como fonte suprema de consistência e sentido da vida. Nessa direção, começa-se apontando o olhar de Marcel sobre o século XX e suas angústias. Depois, alguns autores com o quais ele dialoga (Camus, Sartre e Heidegger) para os quais a existência não tem perspectiva. Em seguida, aponta-se como Marcel apresenta a esperança qual fonte de sentido da vida, para concluir que essa fonte é uma Esperança Absoluta no Tu Absoluto

Religiös fundamentalism har på senare tid blivit ett vanligare fenomen trots ett mer sekulariserat samhälle. Detta för att sekularisering i sig inte innebär att människor blivit mindre religiösa utan att religionen har bytt plats från det offentliga till det privata. På grund av att fundamentalism ofta motsätter sig demokrati och pluralism, värden som ska främjas enligt den svenska läroplanen, är det viktigt att skolelever får bekanta sig med fundamentalism som fenomen. Därför undersöker jag i denna uppsats vilken bild läroböcker ger av fenomenet. Enligt Kjell Härenstam finns det problem med att försöka framställa religioner på ett objektivt sätt i läroböcker. Detta eftersom författaren aldrig kan bortse från sina egna värderingar och kultur. ”Kunskap är alltid någons kunskap.” Därför ställer Härenstam den objektiva, positivistiska kunskapen mot det hermeneutiskt, vidgade perspektivet och menar att religioner bör belysas ur så många perspektiv som möjligt. Undersökningen omfattar sex stycken böcker där den äldsta är från 1997 och den nyaste från 2007.

Genom textanalys kommer jag fram till att fundamentalism inte ges så mycket utrymme i läroböcker. De former av fundamentalism som presenteras är främst kristen och muslimsk fundamentalism. Den kristna formen beskrivs som något som förekommer inom mindre församlingar och sekter och vänder sig mot modern vetenskap medan den muslimska formen beskrivs som ett fenomen som har ett större folkligt stöd än den kristna och främst vänder sig mot västvärldens influenser. Profana, hinduistiska och judiska former av fundamentalism förekommer också men inte alls i samma utsträckning. Den objektiva kunskapssynen är dominerande i böckerna medan de böcker som jag anser som bäst i undersökningen kombinerar både försök till objektiva framställningar med olika perspektiv på fenomenet och diskussionsfrågor som tar utgångspunkt i elevernas egna bilder av fundamentalism.

La Religion a constamment tenu une place de choix à l’intérieur de la conception particulière que Hegel avait de son Système. En s’adonnant à la lecture des ouvrages de jeunesse, tels que: Vie de Jésus, La positivité de la religion chrétienne, L ‘Esprit du Christianisme et son destin, jusqu’ aux travaux de la maturité: Précis de l’Encyclopédie des sciences philosophiques, Leçons sur la philosophie de ta religion; nous remarquons que le nom de Dieu, ainsi que notre relation à celui-ci, y furent toujours présents, au coeur des écrits hégéliens comme «quelque chose d’essentiel» qui intervient dans le procès d’un réel en passe de s’accomplir absolument. La Phénoménologie de l’Esprit ne se soustrait pas à cet usage et place la Religion au coeur même de sa visée extravagante: accomplir la philosophie en présentant absolument un Savoir qui exprime l’entièreté du réel. En matière de vérité, deux options s’offrent immédiatement à l’homme consciencieux qui désire savoir absolument: la philosophie où celui-ci s’intuitionne comme «sujet», et la Religion où il s’entrevoit comme «objet divin». Selon Hegel, ces deux visions du monde s’unissent lorsque la conscience atteint la complète expérience d’elle-même afin de faire apparaître ce qu’il appelle l’ « Esprit »: un Savoir total qui ne laisse subsister aucune différence insurmontable entre «l’objet connu» et «le sujet connaissant». Nous verrons comment l’expérience du «contenu religieux» nous achemine progressivement sur la voie qui conclut la figuration du «cercle» qui expose l’Esprit, en invitant l’homme à se défaire de la «distance» de son savoir pour peu à peu s’acheminer vers le domaine de sa «présence». C’est l’étude de cet itinéraire de la Religion au sein de la Phénoménologie de Hegel qui a orienté notre recherche, jusqu’à ce que s’en éclaire la véritable teneur, que «c’est en mourant à elle-même que, ce que Hegel nomme “la belle âme”, devient “Savoir effectivement réel”, et ce, sous la poussée résolument pratique de “l’Esprit autoconscient” présenté dans la section Religion de la Phénoménologie de t ‘Esprit».

Syftet med denna uppsats är att undersöka den eventuella konflikten mellan sekulariserad och religiös etik och moral.  Studien tar sin utgångspunkt i religiös absolutism kontra sekulariserad relativism. Jag vill även ta reda på om det finns etiska grundtankar som flertalet kan vara överens om.

PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
A presente tese investiga uma forma nova de diálogo entre monges, o diálogo de experiência, focalizando o processo psicossocial de identidadealteridade religiosa. A pesquisa baseou-se em documentos e testemunho do Diálogo Inter-religioso Monástico (DIM), órgão ligado ao Conselho Pontifício para o Diálogo Inter-religioso (CPDI) do Vaticano, que reúne monges de mosteiros católicos do mundo inteiro, participando de comissões de diálogo com monges de outras tradições religiosas. Embora recente este tipo de diálogo indica uma tendência inovadora na relação entre as religiões ocidentais e orientais; e é fruto não apenas do esforço pessoal de alguns pioneiros, mas também das transformações religiosas e sociais que se aceleraram na atual etapa de mundialização. Assim sendo, após apresentar os fundamentos do monaquismo, tendo salientando as diferenças entre suas principais tendências e a referência a uma base comum, situo o desenvolvimento deste tipo de diálogo na perspectiva da história monástica cristã, do atual contexto de pluralismo religioso e de elaboração católica sobre o tema. A importância deste tipo de diálogo para o campo de estudo da religião reside em sua ênfase na experiência, em sua associação entre diálogo e contemplação (ou meditação), e no compartilhamento de práticas monásticas por membros de diferentes tradições religiosas. Ao mesmo tempo, como as experiências relatadas pelos monges estão enraizadas em uma vida religiosa tanto pessoal como comunitária e foram orientadas para o testemunho, elas permitiram um enfoque das representações históricas que relaciona estas representações às práticas religiosas, às experiências espirituais, e às histórias de vida dos monges e comunidades monásticas. A convergência da reflexão vinda de vários campos do conhecimento em direção à experiência transformou esta última em um ponto nodal de referência, em torno do qual foi possível integrar estes campos e estabelecer uma articulação com o testemunho, a narração e o processo psicossocial. Baseada na fenomenologia hermenêutica de Ricoeur e na concepção da consciência religiosa de Nabert, e tendo colocado em evidência a contribuição da psicologia social para esclarecer a dinâmica de identidade-alteridade entre o ego e o alter, a tese analisa o sentido, a formação e a consolidação de uma nova dinâmica desenvolvida no contexto do diálogo intermonástico, estudando-a do ponto de vista da comunidade monástica católica e de sua experiência viva e histórica de diálogo e contemplação. Esta rompe com a visão de subjetividades separadas e com a negação e exclusão da alteridade religiosa, chegando a uma perspectiva de unidade na pluralidade e a um novo tipo de identidade e espiritualidade dialogal. Tendo verificado a importância central desta dinâmica e seu sentido religioso para o desenvolvimento do diálogo entre contemplativos, a tese destaca não apenas a dimensão psicossocial desta dinâmica, mas seu enraizamento no mais profundo centro do ser, sublinhando a relação estabelecida pelos monges católicos entre o diálogo inter-religioso e seu diálogo com Deus. A concepção cristã da alteridade de Deus e do próximo foi determinante para a formulação e prática dialogal de reconhecimento mútuo e para as experiências monásticas de paz e harmonia entre os monges de diferentes religiões. É possível, portanto, distinguir a dinâmica de reconhecimento mútuo da dinâmica de autoafirmação e recusa do outro, relacionada à experiência de negação da diferença, de guerra e eliminação da alteridade. A dinâmica de reconhecimento mútuo é favorecida pela ruptura social da vida monástica, pelas práticas contemplativas e pelo profundo processo de reformulação da identidade- alteridade pela qual passam os monges em sua caminhada para o Absoluto. Atualmente, o reconhecimento
The present thesis investigates a new form of dialogue among monks, the dialogue of experience, bringing into focus the psychosocial process of religious identity-alterity. The research is based on documents and testimonies of the Monastic Inter-religious Dialogue (MID), organism attached to the Vatican`s Pontifical Council for Inter-religious Dialogue (PCID), that gathers monks from Catholic`s monasteries of all the world participating at dialogue`s commissions with monks of others religious traditions. Although recent, this type of dialogue indicates a renewable tendency in the occidental and oriental religions` relationship; and it is fruit not only of the personal efforts of some pioneers, but also of religious and social transformations, that are accelerating in the actual world-wideness stage. Then, after presenting the monachism`s foundations, having presented the differences among their main tendencies and the references to a common base, I situate the dialogue`s development in the perspective of Christian monastic history, of the current context of religious pluralism and of Catholic`s elaboration about this subject. The importance of this type of dialogue to the religious study`s field lies in its experience`s emphasis, in its association between dialogue and contemplation (or meditation) and in the sharing of monastic practices by the different religious traditions` members. At the same time, as the monk`s experience accounts are rooted in their personal and communitarian religious life and are orientated to testimony, they allowed an approach of historical representations that relates these representations to religious practices, to spiritual experiences and to life`s histories of monks and monastic communities. The convergence of reflections coming from various fields toward experience has transform this one in a central point of reference around which it was possible to integrate these fields and establish the articulation of experience to testimony, narration and psychosocial process. Based on Ricoeur`s hermeneutical phenomenology and on Nabert`s conception of religious consciousness, and having put in evidence the social psychology`s contribution to clarify identityalterity`s dynamic between the ego and the alter, this thesis analysis the sense, the formation and the consolidation of a new dynamic developed in the inter-monastic dialogue`s context, studying it from the point of view of the catholic`s monastic community and of their living and historical dialogue and contemplation`s experience. This one breaks off with the separated subjectivities` vision and with the negation and exclusion`s of religious alterity, arriving to a unity in plurality`s inter-subjectivity perspective and to a new type of catholic dialogical identity and spirituality. Having verified the central importance of this dynamic and its religious sense to the dialogue`s development among contemplatives, the thesis stands out not only this dynamic`s psychosocial dimension, but also its rooting in the deepest center of being, underlying relation established by catholic monks between the inter-religious dialogue and their dialogue with God. The Christian conception of God and fellow`s alterity has been determinant to the dialogical mutual recognition and to the peace and harmony`s monastic experiences among monks from different religions. The study of this conception and of its application on inter-monastic dialogue conducts to the distinction between this dialogical dynamics from the one established in terms of auto- affirmation and other`s deny, that is related to the differences` negation, to war, and to several kinds of alterity` s elimination. The mutual recognition was favored for the monastic social rupture, for the contemplative practices and for the profound process of identityalterity`s reformulation the monks go through in their path toward the Absolute. Nowadays, the recognition of

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A tragédia grega, no esquema hegeliano, é situada como um sinal eloqüente do momento final da religião da arte, pois, é nessa etapa que se efetua um doloroso cisma entre as leis do Estado e as leis da família. Então, na tragédia, a necessidade do conceito, ainda inconsciente-de-si, se aproxima do conteúdo de vida do destino do herói trágico, assim como a linguagem do aedo deixa de ser impessoal (como na epopéia) e participa ativamente desse conteúdo como ator. Este participa ativamente do drama e interfere no mesmo, sua linguagem denota o pathos do herói. A tragédia antiga começa, pois, a realizar a unidade dos deuses tão reclamada pelos filósofos da antiguidade, e irá desembocar na comédia onde se processará a absolutização do Si e a passagem da consciência feliz para a consciência infeliz. A progressiva manifestação do Espírito pode ser traduzida pelo movimento de saída da substância imediata, visto na religião da arte, que suprassume os momentos da obra-de-arte abstracta e da obra-de-arte vivente, a resultar na obra-de-arte espiritual. Esse movimento consiste no sair da substância em direção ao Si, pois, este reivindica o reconhecimento da sua singularidade pelo coletivo. Ademais, o Si criador da singularidade na religião da arte e no desembocar da tragédia, é instrumento para o autoconhecimento do Espírito, em seus momentos, no tempo, porquanto, sua consciência-de-si revela-se a si mesma mediante as potências universais ofendidas e que reclamam vingança, pois tal religião da arte é como que um espelho do conteúdo do Espírito. Este conteúdo efetivamente presente é, pois, em-si, uma coisa, e, para a consciência, outra. O direito de cima e o de baixo recebem a significação de que o primeiro representa a potência que sabe e que se manifesta à consciência, e, o segundo toma a significação da potência que se subtrai à consciência e se esconde no mundo subterrâneo das Erínias. Esta mesma religião da arte também aguça o espírito e faz alçar a imaginação e a fantasia de todos os espectadores até às alturas da consideração de sua peculiar vida na cidade, do direito humano e do direito divino um sendo o caráter feminino, e o outro, o masculino no caudal da necessidade lógica e que é o próprio destino do Espírito total. A tragédia mostra para a consciência-de-si que não há existência que não seja já de per si cindida e que tal oposição vem a ser o máximo bem de toda a unidade do Espírito.
The Greek tragedy, in the Hegelian scheme, is situated as an eloquent sign of the final moment of the religion of art, then, is this step that takes place a painful schism between the state law and the family law. Then, in the tragedy, the need of the concept, still unconscious-of-itself, approaches the content of the life of the tragic hero's fate, as well as the language of minstrel ceases to be impersonal (as in epic) and actively participates in this content as actor. He actively participates in the drama and can interfere in the drama, its language indicates the pain of the hero. The ancient tragedy begins, then, to realize the unity of the gods as claimed by the philosophers of antiquity, and will culminate in a comedy in which happens the process of the absolutism of the Self and the passage of the happy consciousness for the unhappy consciousness. The progressive manifestation of the Spirit can be translated by the movement of get out of immediate substance, viewed in the religion of art, which supersedes the moments of the abstract work of art and of the living work of art, resulting in the spiritual work of art. This movement means the output of the substance for himself, because it claims the recognition of their uniqueness by the collective. Moreover, the Self is the creator of the singularity in the religion of art and, in the development of tragedy, is tool for self-knowledge of the Spirit in its moments, in the time, because his self-consciousness reveals itself through the universal powers offended and to seek revenge, because such a religion of art is like the mirror of the Spirit. This content is actually present, therefore, in itself, is a thing, and to the consciousness another. The right upper and the lower receive the significance that the first represents the power that knows, which manifests itself to consciousness, and, the second takes the meaning of power that escapes the consciousness and hides in the underworld of the Erinyes. This same religion of art sharpens the mind and imagination of all spectators to get up a flight to the heights of the consideration of his life in the city, the human and divine right - the first one as the female character, and, the second, the male - in the flow of logical necessity and that is the fate of total Spirit: the tragedy shows that there is no existence that is not already divided in itself and that this opposition is to the highest good of all the unity of the Spirit.

Ce travail est une tentative de penser, avec Johann Gottlieb Fichte (1762-1814), les rapports entre vie et philosophie. Après 1799 ceux-ci s’avancent en effet comme fil conducteur de l’œuvre fichtéenne. Notre hypothèse est celle-ci : la philosophie, c’est-à-dire la Doctrine de la science pour Fichte, apporte une intensification de la vie humaine, dans la mesure où l’intérêt de cette vie advient en se fondant sur la science. La philosophie est par conséquent, dans sa signification essentielle, une doctrine de la vie. Le philosopher est pour chacun un acte en lequel accomplir sa vie en son sens le plus haut.Dans cette optique, cette thèse se divise en trois parties. Dans la première partie, en suivant en détail le débat extraordinairement dense, à propos de l’héritage kantien, entre Fichte et Jacobi, nous voyons que l’origine de ce débat relève de la question de la réalité des objets extérieurs au sujet pensant. Les textes de référence de cette partie sont ainsi la Lettre ouverte de Jacobi à Fichte datée de mars 1799 et la Destination de l’homme de 1800. Ensuite, nous discutons le rapport d’interpénétration de la vie et de la philosophie, en abordant les écrits théoriques rédigés autour de 1804-1805. En introduisant dans son système la conception jacobienne de la vie, ainsi que l’idée schellingienne de l’absolu, Fichte décrit l’être comme seul vivant et inconcevable. Cette tâche, proprement fichtéenne et inévitablement difficile pour la philosophie, exige que le savoir soit reconduit à l’être et que celui-ci se déploie comme celui-là. La Doctrine de la science se comprend donc elle-même comme double chemin. Enfin, à travers les deux œuvres populaires de 1805-1806, le Caractère de l’époque actuelle et l’Initiation à la vie bienheureuse, la troisième partie montre qu’un tel enseignement de la Doctrine de la science rejoint l’enseignement du christianisme, et plus précisément celui de l’Évangile de Jean ; Fichte justifie là l’identité de sa doctrine de l’être-là et du logos du Prologue du quatrième Évangile. Seul le sacrifice de soi par l’amour vers l’être ou Dieu rend possible de réconcilier l’être-là et l’être. Cet amour réciproque, en effet, permet que l’homme et Dieu s’immergent l’un dans l’autre : « celui qui demeure dans l’amour demeure en Dieu et Dieu demeure en lui » (1 Jn 4, 16).Le plus difficile à comprendre pour la philosophie de Fichte se formule par la question suivante : comment comprendre à la fois l’immanence de l’être en l’être-là et leur rupture ? La pensée religieuse de Fichte s’avance ici sous son visage le plus propre. L’être humain se comprend lui-même en tant qu’être-là de l’être ; il voit le soi dans un rapport à l’être. Cela signifie qu’il voit à la fois son affaiblissement et l’aspiration qui le porte vers l’être. C’est en elle que l’homme se sacrifie. Dans un tel sacrifice de soi, le plus radical, l’homme n’est cependant pas supprimé, mais il est écarté de soi-même. Il se dépasse soi-même dans ce sacrifice. Or ceci n’est rien d’autre que l’intensification de son propre sens d’être. La Doctrine de la science est donc, en ce sens, la tentative de penser cette grande affirmation de soi
This work is an attempt to think, with Johann Gottlieb Fichte (1762-1814), about the relationship between life and philosophy. After 1799, these came forward as the main problem of the Fichtean work. Our hypothesis is: philosophy, that is, the Science of Knowledge for Fichte, brings an intensification of human life, insofar as the interest of this life occurs on the basis of science. Philosophy is therefore, in its essential meaning, a doctrine of life. To philosophize it is for each one an act in which to accomplish his life in its highest sense.From this perspective, my PhD thesis is divided into three parts. In the first part, by following in detail the extraordinarily dense debate on the Kantian heritage between Fichte and Jacobi, we see that the origin of this debate lies in the question of the reality of objects outside the thinking subject. The reference texts in this part are Jacobi's Open Letter to Fichte dated March 1799 and the Vocation of Man (1800). Then, we discuss the interpenetration of life and philosophy, addressing the theoretical writings written around 1804-1805. By introducing the Jacobian conception of life into the system of his philosophy, as well as the Schellingian idea of the absolute, Fichte describes the being as the only living and inconceivable being. This task, which is strictly a Fichtean and inevitably difficult for philosophy, requires that knowledge be reduced to the being and the being be deployed as the knowledge. The Science of Knowledge therefore understands itself as a double path. Finally, through the two popular works of 1805-1806, the Characteristics of the Present Age and the Way towards the Blessed Life, the third part shows that Fichte’s Science of Knowledge joins Christianity, and more precisely that of the Gospel of John; Fichte justifies the identity of his doctrine of the “being there (Dasein)” and the logos of the Prologue of the fourth Gospel. Only self-sacrifice through love towards the being or God makes it possible to reconcile the being there and the being. This reciprocal love, in fact, allows man and God to immerse themselves in each other: “Whoever lives in love lives in God, and God in them” (1 Jn 4:16).The most difficult question for Fichte's philosophy to understand is the following: how to understand both the immanence of the being in “being there” and their rupture? Fichte's religious thought shows here his own character. The human being understands himself as the being there of the being; he sees the self in a relationship with the being. This means that he sees both his weakening and the aspiration that leads him to being. It is in it that man sacrifices himself. In such a self-sacrifice, the most radical, man is not suppressed, however, but he is excluded from himself. He surpasses himself in this sacrifice. But this is nothing more than the intensification of one's own sense of being. The Science of Knowledge is, in this sense, the attempt to think about the great self-assertion of human being

Pierre de Marca (1594-1662) a été archevêque et ministre de Louis XIV. Proche collaborateur de Richelieu et de Mazarin, il fut un théoricien éminent de la monarchie absolue. Ecrivain proche des " puristes " et de l'Académie, il laisse une œuvre considérable de mémoires restés manuscrits et une abondante correspondance. Gallican adversaire implacable du jansénisme, il demeure un chaînon important entre les humanistes critiques et les penseurs des Lumières.

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CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico
Este estudo tem o propósito de analisar, sob a perspectiva de Schiller, a questão do homem e sua relação com o absoluto, mediante a atuação da beleza: instrumento de elevação humana. As esferas da estética, moralidade e religiosidade encontram-se intimamente entrelaçadas na obra A educação estética do homem numa série de cartas que, inspirando esta pesquisa, aponta um horizonte de transformação, através de uma estética civilizadora. Segundo o autor, o caminho que o homem percorre para o encontro de sua meta final, mesmo que inatingível, é uma tendência que carrega em si próprio como potencialidade de autotransformação. A beleza surge como chave para harmonização e mediação. O caminho percorrido, do homem físico para o estético e, logo a seguir, para o homem moral pode levá-lo ao encontro do autor moral do mundo.
The purpose of this study is to analyze, through Schiller’s perspective, the question of man in relationship with the absolute, considering the action of beauty: an instrument of human elevation. The aesthetic, moral and religious spheres are intimately connected in the masterpiece On the Aesthetic Education of Man in a Series of Letters which, inspiring this research, points to a transformation horizon through aesthetic which promotes civilization. According to the author the way man passes through until he meets his final goal, even if unachievable, is a tendency that is carried inside himself, as a capacity of self transformation. Beauty emerges as the key to harmony and mediation. The way passed through from the physical man to the aesthetic one and, soon, to the moral one can lead him to meet the world moral author.

Notre but dans ce présent travail, c'était d'analyser et de comprendre l'historicité de l'esprit objectivé dans ses moments objectif et absolu dans la philosophie hégélienne sans minimiser l'apport de ses pairs idéalistes. Ce faisant le développement de notre travail a obéi à une structuration ternaire. La première partie traite de l'historicité de l'esprit objectif à travers ses grands moments ou déterminités ; la famille, la société civile et l'Etat. C’est l'étude des institutions humaines, de leur orient jusqu'à leur occident où elles obéissent aux normes universelles de Raison et de Liberté. L'expression du Geist que médiatisent ces déterminités objectives, révèle cependant, une permanence de la contingence dont le propre consiste à l'inscrire dans un processus fini. Ainsi, frappé par le négatif à son sommet qu'est l'Etat dans les relations internationales, l'esprit objectif inconscient dévoile ses limites, que l'esprit n'est pas que politique ; ce qui pose la nécessité de sa subordination à l'esprit absolu, le royaume de la pensée pure, de l'esprit conscient de soi. C'est ce que nous avons analysé dans la deuxième partie du travail. Ici, l'esprit absolu exprime le Geist dans sa haute sphère composée de l'art, de la religion et de la philosophie. Enfin, la troisième partie développe le rapport dialectique entre l'esprit objectif et l'esprit absolu. Cette dernière nous a permis de voir en quoi l'esprit absolu constitue la sphère fondant ce devenir objectif- esprit objectif- et doit être placée au premier plan. On en a tiré un enseignement : celui de la réhabilitation hégélienne de la religion. Celui-ci permet, entre autres, d'amener les daltoniens, en l'occurrence certains spécialistes de la philosophie hégélienne qui méconnaissent la portée de la religion dans le système, à mieux voir clair
Our aim in this present work was to analyze and understand the historical dimension of the objectivized mind in its objective and absolute time in Hegel philosophy without minimizing the contributions of his idealist peers. Therefore, the process of our work has obeyed a ternary structure. The first part is about the historical dimension throughout its great times or detreminist aspect ; family, civil society and the State. It is about the study of human institution from their east to their west, where they are subjected to the universal norms of Reason and Liberty. The expression of Geist which those objective deterministic aspect mediatized, shows however a continuous presence of the contingency whose peculiarity is to put it down in a finished process. So, hit by the negative at its top which is the State in the international relations, the objective mind shows its limits because the mind is not even political ; which arises the necessity of its subordination to the absolute mind, the kingdom of pure thinking, of the mind conscious about itself. That is what we have analyzed in the second part. Here, the absolute mind expresses the Geist in its high sphere, composed of art, religion and philosophy. Finally, the third part deals with the dialectical relation between the objective mind and the absolute mind. The latter has enabled us to understand how the absolute mind is the sphere constituting the basis of the objective evolutionobjective mind- and must be highlighted. What we have learnt from it is the hegelian rehabilitation of religion. In fact, it helps, among others, to make colour-blind people, particulary some hegelian specialists who do not master the religious aspect in the system, to see better and clearly

Pourquoi la ville de Senlis demeura-t-elle fidèle à son roi alors que les cités voisines d'île-de-France et de Picardie adhéraient massivement à la Ligue ? Au-delà de l'attachement précoce des élites officières à un ordre politique corporatiste neutralisant les passions religieuses, l'unanimisme urbain incarné dans la fidélité à la personne royale se renforça au lendemain des guerres de Religion. Ici comme ailleurs, le service du roi qui assurait promotion et reconnaissance sociale permit de légitimer le pouvoir d'une oligarchie dominée par les officiers royaux. Toute la société se retrouva dans des célébrations civiques où le patriotisme urbain fusionnait avec le culte monarchique. Ces rites s'imposèrent d'autant plus facilement qu'ils avaient bénéficié, indirectement, d'une restauration de la Tradition locale (culte du saint patron) sous l'impulsion réformatrice gallicane des évêques depuis 1520. Le cas de Senlis permet ainsi de mettre en évidence le tour de force de la monarchie qui détourna à son profit le fruit des efforts entrepris par l'Église depuis plus d'un demi-siècle pour réparer la déchirure religieuse.

Dissertação (mestrado) - Pontifícia Universidade Católica do Paraná, Curitiba, 2011
Bibliografia: f. 169
A confissão de uma fé, especialmente no âmbito da religiosidade, compreende a dimensão de uma crença num sentido existencial "absoluto", sentido no qual, aquele que professe tal fé postula a existência de uma verdade em nível universal, ou seja, que seria
The confession of faith, especially in the context of the religiosity, understands the dimension of a belief in an existential sense "absolute", sense in which, he who professes such faith postulates the existence of a true universal level, that is, that

This paper examines the role played by death in the philosophy of Nishitani Keiji, through the nondual logic of contradictory identity developed by his teacher and founder of the Kyotoschool of philosophy, Nishida Kitarō. I explore Nishitani’s understanding of how Nothingness, nihility, through our awareness of death penetrates and nullifies existence itself, how the irreality of all being comes to the fore to make being itself unreal. The nullifying nothingness of nihility, however, is still nothingness represented as a something; it is a reified nothing, defined as the antithesis to being and thus still seen as a corollary of being itself. A truly absolute nothingness, what Nishitani calls Śūnyatā, emptiness, must be a nothingness so devoid of being as to not even be nothing; it must be absolutely nothing at all, and thus nothing else than being itself. The final chapter of my paper seeks to apply this nondual understanding of being and nothingness to the question of death itself; to understand the ontological meaning of death - the passage from being to non-being - when being and non-being have been one from the very beginning. The paper also seeks to blur the lines between what has traditionally been considered philosophy and religion, using the thinking of the Kyoto school to point to the deeper ties between the two in the borderland that is buddhist philosophy.

Se référant explicitement à la guerre civile libanaise des années 1975-1978, les trois romans qui constituent le corpus de cette thèse inscrivent l'aventure des héros dans un complexe historique, social, idéologique et psychologique. Les prises de position véhiculées par ces récits problématisent la question de la qualité de la fiction littéraire et celle de ses valeurs transcendantes. Loin de l'illusion du réel et du témoignage, ces fictions réussissent à construire un modèle représentationnel d'univers, construit interactivement entre l'auteur et le lecteur, mobilisant et remodelant des représentations de la réalité. L'autonomie de ce modèle est alors redevable du principe de cohérence que certifient la pertinence des différentes composantes, discernables grâce aux analyses disciplinaires, et leur incorporation dans le dispositif fictionnel. La fiction est ainsi le lieu d'une expérience du monde qui suscite des questions philosophiques sur les relations de l'être à l'univers de sa vie, tel que cet univers, tant matériel qu'humain, se manifeste à la conscience. Selon cette perspective phénoménologique, les structures idéologiques de l'être-au-monde fondent la valeur transcendante de la fiction et sous-tendent les interactions illimitées entre la conscience et l'existence, l'individuel et le collectif, l'absolu et le relatif. S'inscrivant dans la tradition du roman occidental, ces fictions sous-tendent la synergie du fait littéraire national et l'osmose de mentalités et de goûts qui se perpétue, au travers de la production romanesque, entre l'individuel, le local et l'universel.

La purification est une métaphore désignant le moteur de la philosophie de la religion de Hegel. Elle est d’abord à l’œuvre dans la création de la Nature qui se consume pour produire la conscience de soi divine à travers l'esprit humain. En second lieu, elle s’opère dans l’objectivation des productions spirituelles de l’homme qui sont purifiées jusqu'à ce que l’Esprit soit auprès de soi dans le christianisme. La troisième purification est morale et trouve son fondement dans la Genèse, le judaïsme étant le premier à avoir identifié l'unité des natures humaine et divine. Le mythe témoignera également de la culpabilité en tant que l'homme n'exprime pas immédiatement sa divinité, mais sa finitude. La réalisation du divin impliquera donc la purification de la naturalité au profit de la substantialité. Le christianisme explicitera cette tâche par l’héroïsme de Jésus et cet héroïsme se perpétuera jusqu’à ce qu’émergent un individualisme moderne et une religion assurant la cohésion sociale : le protestantisme luthérien. Cet individualisme sera toutefois défectueux puisqu’il produira éventuellement davantage d’égoïsme que de réconciliation, ce qui donnera lieu à certaines critiques de l’analyse hégélienne du christianisme. En effet, Hegel croit toujours que la vitalité religieuse est nécessaire au fonctionnement de l’État, bien qu’elle soit dorénavant incapable de diffuser les sentiments de culpabilité et de responsabilité dans le corps social. Néanmoins, comme les valeurs du christianisme ont été épurées de leur contingence en passant dans les mœurs et dans l’État, il s’avérera que le corps social peut se passer d’une tradition religieuse vivante
Purification is what moves the content of Hegel’s philosophy of religion. It is first active in the creation of Nature, which consumes itself in order to liberate the divine self-consciousness through human spirit. Secondly, it is active in the process of the objectivation of human spiritual productions, which are purified until Spirit comes to know itself in the world. The third form of purification is moral and gets its theoretical foundation in the Genesis. According to Hegel, Judaism was the first belief system to identify the unity between divine and human natures; however, the myth is also about the birth of guilt as man does not immediately express his divinity, but his finiteness. As such, the divine process implies purification from naturality in favour of substantiality. Christianity will explicit this task through Jesus’s heroism and heroism in general will maintain itself until the rise of modern individualism and the rise of a religion capable of producing social cohesion—Lutheran Protestantism. However, individualism will eventually show its defectiveness since it will create more egoism than reconciliation. This problem will be the opportunity to criticize Hegel’s analysis of Christianity. Indeed, it seems that Hegel came to believe that religious vitality was necessary to the State's proper functioning, even though Christianity is no longer capable of creating guilt and responsibility by itself. Nevertheless, as Christian values are now purified forms their contingencies and are now recuperated by customs and the State, it appears that society can now function without such a tradition.

O absoluto da positividade ontológica foi celebrado no acto da criação, quando Deus, no final de cada dia da criação, proclamou que o que acabou de criar é bom. A manifestação, celebração e maximização do bem em acto, tornou-se necessária, em resposta amorosa ao Amor gratuito e incondicional que presidiu cada acto do agir divino. Ao ser humano como possível agente fiel ao sentido de bem que sabe nele existir, foi confiado a liberdade de agir e reagir pela senda do bem, tanto quanto a sua capacidade em acto permitir. Perante as evidências do possível bem, o que justifica a proliferação do mal, em sentido ético e político, no seio da comunidade humana? Por que razões o ser humano, nas suas escolhas, não opta por aquilo que ergue a sua humanidade no que ela tem de bom e de belo? O projecto que se segue analisa as possibilidades de bem que há no ser humano. De pessoa finita, mas, irredutível, é ontologicamente boa com a possibilidade de se aperfeiçoar e “salvar” a humanidade em geral. Para que o nosso percurso seja acessível e lógico, abordamos em quatro capítulos a nossa perspectiva sobre o sentido do que ergue não somente cada pessoa, mas, a humanidade inteira, fundamentado no estado primordial das origens, capítulo I; apreendido no sentido ontológico do bem, capítulo II; experienciado no agir propriamente humano, capítulo III; concretizando assim o sonho de amor que Deus nutre pela comunidade “cidade” humana, capítulo IV.
The absolute of ontological positivity was celebrated in the act of creation, when God at the end of each day of creation proclaimed that what he had just created is good. Manifestation, celebration, and maximization of good in action became necessary in loving response to the gratuitous and unconditional love that presided over every act of divine action. The human be as a possible agent faithful to the sense of goodness that knows in him to exist, was entrusted the freedom to act and to react by the path of the good, as much as its capacity in act to allow. Given the evidence of the possible good, what justifies the proliferation of evil, in a ethical and political sense, within the human community? Why the human be, in his choices, does not choose what upholds his humanity in what it has of good and beautiful? This project analyzes the possibilities of good that exists in the human be. Of a finite but irreducible person, it is ontologically good with the possibility of perfecting and "saving" humanity in general. In order to make our journey accessible and logical, we approach in four chapters our perspective on the meaning of what not only stands for each person, but the whole of humanity, grounded in the primordial state of origins, chapter I; apprehended in the ontological sense of the good, chapter II; experienced in acting properly human, chapter III; thus materializing the dream of love that God nourishes for the human community "city", chapter IV.