Academic literature on the topic 'Confession of 1967'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Confession of 1967.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Confession of 1967"
1
Fahnøe, Kristian. "Bekendelsesformer i gruppeterapi for alkoholmisbrugere. En interaktionistisk analyse af en magtteknik." Dansk Sociologi 27, no. 1 (2016): 37–54. http://dx.doi.org/10.22439/dansoc.v27i1.5128.
Full textAbstract:
Denne artikel undersøger interaktionen mellem deltagerne i gruppeterapi på en døgninstitution for alkoholmisbrugere. Dette sker med udgangspunkt i et analytisk begrebsapparat baseret på en sammentænkning af Foucaults magtanalytik (1982, 2008) og Goffmans rolleanalyse (1967, 1992). Begrebsapparatet muliggør analyser af magtudøvelser forstået som magtteknikker, der formes i ansigt-til-ansigt-interaktion. Tilgangen sætter fokus på mangfoldigheden i måderne, hvorpå magtteknikker og modstand udfoldes, ligesom der åbnes for analyser af magtens forskellige effekter. Tilgangen søger derved en nuanceret forståelse af, hvordan mennesker formes igennem specifikke magtudøvelser. Artiklens analyse undersøger gruppeterapien som en magtteknik, der er baseret på beboernes bekendelser. Analysen fremanalyserer tre bekendelsesformer, hvor magtteknikken udfoldes, og forskellige modstandsformer indgår. Bekendelsesformerne indebærer forskellige forsøg på at forandre klienterne. Afhængigt af klienternes modstandsformer varierer socialarbejdernes tilgang til bekendelsen mellem en positivt støttende og en konfrontativ tilgang. I forlængelse heraf demonstrerer artiklen, at modstandsformerne, der er rettet mod forskellige aspekter af bekendelserne, til tider begrænser bekendelsen som magtteknik til at forandre individet. Endeligt viser artiklen, hvordan klienterne, i kraft af deres måde at indgå i bekendelserne, skabes som subjekter på forskellig vis.
ENGELSK ABSTRACT:
Kristian Fahnøe: Confessions in Group Therapy for Alcohol Abusers. An Interaction Based Analysis of a Power Technique
This article explores group therapy at an inpatient treatment facility for alcoholics. Based on an analytical approach which combines Foucault’s work on power (1982, 2008) with Goffman’s interactionism (1967, 1992), it analyses group therapy sessions as a power technique that is shaped through the face-to-face interaction between the participants. The analytical approach entails an exploration of the various ways power techniques are exercised in practice and their resulting effects. As such, the approach provides a nuanced understanding of how individuals are molded through specific acts of power. The approach is also able to highlight the entwinement of power and knowledge. The analysis explores group therapy as a power technique based on confessions given by the clients. Focusing on three forms of confession, the analysis demonstrates how the forms of confession involve both acts of power and resistance. These forms of confession entail different efforts to change the clients in which the social workers’ involvements span from appreciative to confrontational. The acts of resistance target various elements of the confession and shape the exercise of the power technique. This means that clients are shaped as various subjects depending on how they engage in the confessions.
Keywords: power, social work, substance abuse treatment, Foucault, Goffman.
2
Meek, Katheryn Rhoads, Jeanne S. Albright, and Mark R. Mcminn. "Religious Orientation, Guilt, Confession, and Forgiveness." Journal of Psychology and Theology 23, no. 3 (1995): 190–97. http://dx.doi.org/10.1177/009164719502300305.
Full textAbstract:
Religious orientation and psychological functioning were investigated in an analog study with 83 participants. After completing the Religious Orientation Scale (Allport & Ross, 1967), participants read a continuous narrative with three scenarios in which they first committed a dishonest act, and then felt compelled to confess what they had done. The final scenario contained a manipulation of grace or no-grace, in which half of the participants were forgiven for their act and half were not. Following each scenario, participants were tested for feelings of guilt and related behavioral and emotional responses. Intrinsically religious participants were more prone to guilt, more likely to confess their wrongdoing, and more likely to forgive themselves than extrinsically religious subjects. Guilt was found to have a mediating effect between intrinsic religiousness and some, but not all, outcome variables. The potentially beneficial consequences of guilt are discussed.
3
Park, Hyun Seon. "Cold War Mnemonics: History, Melancholy, and Landscape in South Korean Films of the 1960s." Journal of Korean Studies 22, no. 2 (2017): 389–412. http://dx.doi.org/10.1215/21581665-4226496.
Full textAbstract:
Abstract This article examines the way that cinematic mnemonics of 1960s South Korean films ciphers the heterogeneous and conflicting experiences regarding two entangled wars: the Korean War and the Cold War. In a close reading of Kim Suyong’s Mist (An’gae, 1967) and Yi Sŏnggu’s The General’s Mustache (Changgun ŭi suyŏm, 1968), the article argues for the multifaceted aesthetics of Cold War mnemonics, which illuminates a binding and unbinding technology of affective memories in which the traumatic experience of the Korean war parallels the dominant narrative of Cold War historiography. In Mist and The General’s Mustache, historical trauma and the experience of loss take up important positions in relation to melancholic landscape and mnemonic devices. Visualizing the interstice between melancholy and mourning, between memory and history, and between landscape and interiority through the devices of flashback, widescreen, montage, and metanarrative structure, the exploration of mnemonic technologies is inextricably linked with the postwar Korean subject’s dual efforts to remember historical loss and to incorporate shameful memories. While Mist shows the male protagonist’s short visit to his countryside hometown, during which he is troubled by memories of the past and, thus, his encounter with the unfinished work of mourning, The General’s Mustache, beginning with a photojournalist’s suspicious death, assembles the fragmentary pieces of modern Korean history’s secrets through multiple frames of testimony and confession. Produced during the time of Cold War turmoil as well as at the height of global modernization, these films release alternative thinking about time, memory, and history, asking us to remember what is left behind in Cold War historiography.
4
Wainwright, Geoffrey. "An Ecclesiological Journey: The Way of the Methodist – Roman Catholic International Dialogue." Ecclesiology 7, no. 1 (2011): 50–70. http://dx.doi.org/10.1163/174553110x540905.
Full textAbstract:
AbstractEcclesiology eventually imposed itself as the main theme of the international Methodist / Catholic dialogue by virtue of what have been from the beginning the differences in the respective self-understanding and ecclesial claims of the partners. Confessing that no ecclesiology shaped in a time of division is likely to be entirely satisfactory, the Joint Commission in its Nairobi Report of 1986 ('Towards a Statement on the Church') began exploring 'ways of being one Church' that might obtain in the case of reunion, and the goal of the Methodist / Catholic dialogue was formulated as 'full communion in faith, mission and sacramental life'; and so it has remained, although 'governance' should probably be added as a fourth element in communion. By the time of the Seoul Report of 2006 ('The Grace Given You in Christ: Catholics and Methodists Reflect Further on the Church'), the Commission decided to face head-on the need for 'a mutual reassessment' in the 'new context' set by the ecumenical movement: each partner would look at the other with the eye of faith for what could be discerned there as 'truly of Christ and of the Gospel and thereby of the Church'. The way was thus opened for an 'exchange of gifts' on the road to 'full communion'. The dialogue continues to confront long-standing questions on what may be called 'the instrumentality of grace' as the Joint Commission prepares a Report for Durban 2011 on 'Encountering Christ the Saviour: Church and Sacraments'. The classic Faith and Order themes of baptism, eucharist and ministry remain in need of full settlement, and an ecumenical confession of 'the faith of the Church' would be welcome. Meanwhile, the Joint Commission has produced – under the title 'Together to Holiness'- a thematic synthesis of the first eight rounds of dialogue (1967-2006).
5
Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)." Prawo Kanoniczne 44, no. 1-2 (2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
Full textAbstract:
The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.
6
Blokhin, Vladimir S. "The Phenomenon of Conversion from Orthodoxy to the Armenian Faith in the Russian Empire in the 19th - early 20th Century." RUDN Journal of Russian History 19, no. 4 (2020): 766–80. http://dx.doi.org/10.22363/2312-8674-2020-19-4-766-780.
Full textAbstract:
The article analyzes why and how persons of the Orthodox confession converted to the Armenian faith in the nineteenth- and early twentieth-century Russian Empire. This phenomenon is linked to the practice of mixed marriages between persons belonging to the Orthodox and Armenian confessions. While the status of non-Orthodox Christian confessions in Russia during the synodal period has received a good amount of scholarly attention, not much research has been devoted to the conversion from Orthodoxy to the Armenian faith, and to the issue of marriages between persons belonging to these faiths. The present paper identifies the motives and circumstances of religious conversions and the peculiarities of mixed marriages. It does so on the basis of unpublished documents from the funds of the National Archive of the Republic of Armenia. Equally new is the authors suggestion to consider these phenomena as an integral component in the history of Russian-Armenian church relations in the period 1828-1917. Until 1905, the regulations of the Orthodox Church demanded that after the conduction of an interreligious marriage, both spouses continued to practice their respective faiths, and their children were baptized in Orthodoxy. This is reflected in the metric books of the Erivan Pokrovsky Orthodox Cathedral (1880-1885). The analysis of archival documents allows us to conclude that after 1905, most of the conversions from Orthodoxy to the Armenian faith were performed by women who intended to marry men of the Armenian confession. The reason for this phenomenon is that interreligious marriages and the baptism of children born from mixed couples was still in the competence of the Russian Orthodox Church. Only if both partners belonged to the Armenian faith, the wedding could take place in the Armenian Church, and their children were brought up in the Armenian faith. In addition to matrimonial reasons, the article underlines some other important motives behind conversions from Orthodoxy to the Armenian confession.
7
Pastuszko, Marian. "Uprawnienie do spowiadania wynikające z prawa (kan. 967)." Prawo Kanoniczne 34, no. 3-4 (1991): 115–33. http://dx.doi.org/10.21697/pk.1991.34.3-4.06.
Full textAbstract:
Hoc in articulo proeminum, pars principalis et conclusio habentur. Fontem facultatis peccata christifidelium ubique terrarum excipiendi ipso iure, de qua in can. 967 § 1—3 dicitur, in constitutione synodali 67 Primae Romanae Synodi anno 1960 a Romano Pontifice Joanne XXIII celebratae auctor videt. Secundum hanc legem synodalem „in territorio dioecesi romanae sacerdotes omnes, etsi peregrini, peccata sua confiteri possunt apud quemlibet sacerdotem nullo canonico impedimento correptum, qui quidem , si forte facultate audiendi confessiones non polleat, eam assequitur vi huius legis synodalis”. — Nunc ad normam can. 967 facultatem confessiones fidelium omnes sacerdotes habent et quidem non solum Romae sed etiam ubique terrarum, at sub quibusdam conditionibus. Romanus Episcopus et Sacrae Romanae Ecclesiae cardinales sacramentum poenitentiae ubique terrarum celebrare possunt. Episcopi sive dioecesani sive particulares idem facere possunt, nisi in casu particulari episcopus dioecesanus renuerit (can. 967 § 1). Presbyteri, qui habitualem facultatem confessiones excipiendi habent sive vi delegationis ab ordinario loci incardinationis aut loci in quo commorantur, eandem facultatem ubique terrarum exercere possunt. Sed ordinarius loci in casu particulari confessiones audiendi presbytero prohibere potest. Presbyter facultatem confessiones audiendi exercens contra decretum particulare apiscopi dioecesani non solum illicite sed etiam invalide agit. Hanc facultatem ordinarius loci presbytero revocare potest ad normam can. 974 (can. 967 § 2). Presbyteri religiosi, qui vi officii aut concessionis superioris competentis ad normam can. 968 et can. 969 § 2 facultate confessiones excipiendi gaudent, ipso iure eadem facultate ubique terrarum potiuntur, sed solummodo erga sodales aliosque domo instituti aut socienatis diu noctuque degentes. Presbyteri religiosi facultate peccata fidelium excipiendi licite utuntur, nisi aliquis superior maior quoad proprios subditios in casu particulari renuerit (can. 967 § 3). Can. 967 § 1—3 in vita introducto, suam antecedentem utilitatem amiserunt: 1. facultas confessiones audiendi in itinere maritimo concessa can. 883 Codicis luris Canonici 1917 anni: 2. facultas confessiones audiendi sacerdotis iter aerium facientes concessa Motu proprio Animarum Studio a Papa Pio XII die 16 decembris 1947 anni: 3. facultas confessiones audiendi sacerdotibus, qui in peculiaribus custodiae locis detinentur, concessa decreto Ut facilius diei 22 februarii 1941 anni a S. Poenitentiaria.
8
Bannikov, Konstantin V. "The Autobiography in Paul Claudel’s MaConversion." RUDN Journal of Studies in Literature and Journalism 26, no. 1 (2021): 52–59. http://dx.doi.org/10.22363/2312-9220-2021-26-1-52-59.
Full textAbstract:
The article deals with the autobiography of Paul Claudel in his essay Ma Conversion written in 1913 at the request of readers. The readers believe that his biography no longer belongs to him, so the experience of his conversion should be of common property. It reveals his confessional retrospective traits and self-awareness in biographical literary works. Different types of confession, features of preaching, self-expression and autobiography are interwoven in the essay. The language of the essay is poetic and polysemantic. Distance is manifested in many ways in Claudels works, from the explicit biographical author - moi, Paul to the literary author - le pote. The writer begins in a confessional, indecisive manner, but as he becomes more professional, he resorts to the biographical author less willingly, more often remaining on the sidelines as a literary author. There is less open reflection in the collection of works Conversations (1926-1937), so the poet discusses reality, but he does not describe his feelings and actions as he did when he was younger. Claudel's autobiography combines the sacred and the secular, while the intimate and the public act as a preparatory stage to a multi-volume exegetic novel.
9
Karaman, V. N. "«Преступление в наказании»: Повесть-исповедь незаконно репрессированного". Известия Восточного института 45, № 1 (2020): 73–107. http://dx.doi.org/10.24866/2542-1611/2020-1/73-107.
Full textAbstract:
Oriental Institute journal publishes the memoirs of Mikhail Petrovich Sayapin, a political prisoner and writer. These memoirs were given for publication by his former student, Yuri Ivanovich Trifonov-Repin, who until the death headed the Primorsky branch of the Memorial Society. Mikhail Petrovich Sayapin was born in 1917 in the village of Beloyarovo, Amur Region. He received incomplete higher education at the Blagoveshchensk and Saratov colleges. In 1938, Sayapin was arrested on charges of creating an illegal literary section. In 1944, Mikhail Sayapin was released, and in 1956 he was rehabilitated. Mikhail Petrovich devoted 20 years to teaching and raising children, he was a freelance correspondent for the newspaper “Udarnyi Front” (“Shock Front”) in Dalnegorsk (Primorsky Territory). In 1989, the newspaper “Udarnyi Front” published his story-confession, “Crime in Punishment”. Mikhail Petrovich died in 1990. The text is given according to the manuscript, verified with the publication in the newspaper “Udarnyi Front” with preservation of author`s spelling and punctuation. Only explicit typos fixed
10
Tarasyutina, Evgenia. "Creating Ecclesiastical and Civil Records: Problems of Institutional Transfer in Soviet Russia in the First Years after the 1917 Revolution." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840015959-3.
Full textAbstract:
This paper introduces how, the process of creating registry offices took place after the 1917 revolution. There were active discussions about the introduction of civil metrication in the Russian Empire in the middle of the 19th — beginning of the 20th centuries, as well as in the West. This was due to the fact that it became more and more difficult to describe the multi-ethnic and multi-confessional population with the help of parish registers of various confessions. The situation with the collection of various statistics by the church has ceased to satisfy government officials. After the 1917 revolution, thanks to social and political prerequisites, the Bolsheviks were able to institutionalize this transition. Archival documents of the People's Commissariat of Justice and specialized periodicals show how, after The Decree on Separation of Church from State in 1918, the Soviet government was forced to organize a new civil institution, which took over the functions and tasks of the church in keeping registers of births, deaths and marriages.
Dissertations / Theses on the topic "Confession of 1967"
1
Chang, Dong Min. "A comparative study of the social ethics of the Confession of 1967 with that of Reinhold Niebuhr." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full text
2
Tshaka, Rothney Stok. "Confessional theology? : a critical analysis of the theology of Karl Barth and its significance for the Belhar confession." Thesis, Stellenbosch : University of Stellenbosch, 2011. http://hdl.handle.net/10019.1/16522.
Full textAbstract:
Thesis (D. Th.)--University of Stellenbosch, 2005.ENGLISH ABSTRACT: Christian confessions are frequently seen as Christian documents that have nothing to do with the subject of politics. This study endeavours to investigate the relationship between Christian confessions and politics, looking particularly at how the relationship between them has been construed in the theology of Karl Barth, the Barmen Declaration and the Belhar Confession. It concludes that a relationship between confession and politics is unavoidable, yet this relationship is only best comprehended when one looks at it in a confessional manner. A ‘confessional manner’ of reading Karl Barth’s theology is explained. Issues such as the primacy of the Word of God, the church as the subject of theology, the public witness of Christ to the world, the political context in which this theology takes place, as well as the ethical implications which emanates from this theology characterises confessional theology. The usage of the concept “confession” is informed by Barth’s observation that as Christians we are obliged to speak about God, but we are human beings and therefore cannot speak about God in an manner that suggest that God is fully comprehensible. By confining itself not merely to his monumental work – the Church Dogmatics – but also to Barth’s preceding and succeeding works, this research is able to render a detailed illustration of how Barth viewed the relationship of confessions to politics. Chapter 1 establishes the confessional nature of his theology. This chapter traces the most influential people and events that shaped the confessional nature of Barth’s theology. These include Luther, Kant, the Blumhardts, as well as Calvin and the Reformed theology in particular. Chapter 2 investigates whether Barth was true to his 1925 understanding of what constituted a Reformed confession when he was confronted with the need to confess in 1934. The historicity of the Barmen Theological Declaration is explored to illustrate that Barth continued to view theology in a confessional manner. Chapter 3 deals with Barth’s Church Dogmatics, illustrating that Barth never wanted his work to be seen as a complete event, but preferred to see it as a process. It argues that contrary to the 1930s where Barth’s theology insisted on the essence of confessional theology, the entire Church Dogmatics (especially the parts that proceeds the era indicated) should be read as confessional theology. Chapter 4 deals with the Belhar Confession that was adopted in South African in 1986. Admitting that the Belhar Confession was influenced by the theology of Barth, the characteristics of confessional theology are also explored in this Confession. It is argued that many have failed to see the Belhar Confession’s call for embodiment, because they have interpreted this Confession without regard for the new church order. Finally, it is argued that the confessional nature of Belhar allows this Confession to contribute positively to the current democratic dispensation in South Africa. It is admitted that the Belhar Confession is a confession of its time and. It is also argued that a confessional theology can be a suitable theological alternative that can contribute to the current theological deliberations. Additionally a confessional theology can provide a platform of discussing ways in which theology and politics, which remain intertwined, can both exist side by side, without the one dictating to the other.
AFRIKAANSE OPSOMMING: Christelike belydenisse word dikwels beskou as Christelike verklarings wat geen verband met die politiek het nie. Gevolglik is daar 'n neiging om hierdie dokumente bloot te sien as teologies maar nie polities nie. Hierdie navorsing bespreek dié siening, maar voer aan dat, hoewel hierdie dokumente nie as sodanig polities is nie, ons tog nie die politieke kontekste waaruit hulle voortspruit, kan ignoreer nie. Twee belydenisse word gebruik om hierdie punt te illustreer, naamlik die Barmen Teologiese Verklaring (1934) in Nazi-Duitsland, en die Belharbelydenis (1986) gedurende die apartheidsregering in Suid-Afrika. Die gevolgtrekking van hierdie studie is dat daar in die teologie van Karl Barth én die Belhar Belydenis 'n onvermydelike verhouding tussen die Christelike belydenis en politiek bestaan. Die woord ”belydenis” word hier in verband gebring met Barth se interpretasie van die opdrag om oor God te praat uit hoofde van ons Christelike oortuigings, en ons onvermoë om oor God te praat weens ons menslike feilbaarheid. Hiervolgens is belydende teologie gekant teen neigings om oor God te praat op 'n manier wat voorgee dat God in sy volheid aan ons bekend is. Vyf opsigtelike kenmerke in die teologie van Barth word ondersoek. Hierdie kenmerke illustreer die mate waartoe teologie en politiek aan mekaar verwant is, en dat politiek altyd in Barth se teologie geïmpliseer word. Die studie voer ook aan dat Barth se teologie relevant is omdat dit probeer om die Woord op 'n ander manier te interpreteer na aanleiding van die spesifieke konteks waarbinne daar oor God gepraat word. Die studie beweer verder dat Barth se hele teologie as belydende teologie gelees moet word. Die gevolgtrekking word gemaak dat belydende teologie verskil van “konfessionalisme” en altyd die beliggaming van dít wat bely word, impliseer. Deur hierdie kenmerke van belydende teologie in die teologie van Barth waar te neem, word daar besef dat sy teologie steeds ‘n deurslaggewende rol in ander teologiese kontekste speel. Om hierdie rede word daar aangevoer dat die Belharbelydenis grootliks deur die teologie van Barth beïnvloed is. Die debat oor die Belharbelydenis bring ook belangrike vrae oor die teologiese situasie in Suid-Afrika na vore. Ten slotte word daar aangevoer dat belydende teologie 'n nuttige teologie is wat teologie in die algemeen kan beskerm teen die kloue van “geteologiseerde politiek”. Hierdie teologie kan dus steeds 'n konstruktiewe bydrae tot die huidige teologiese debatte in 'n demokratiese Suid-Afrika lewer.
3
Oliveira, Renato Marques de. "Anne Sexton e a poesia confessional : antologia e tradução comentada." [s.n.], 2004. http://repositorio.unicamp.br/jspui/handle/REPOSIP/270242.
Full textAbstract:
Orientador: Eric Mitchell SabinsonDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
Made available in DSpace on 2018-08-03T22:27:34Z (GMT). No. of bitstreams: 1 Oliveira_RenatoMarquesde_M.pdf: 14631472 bytes, checksum: 3264df22d3993a17a71974e8b876c591 (MD5) Previous issue date: 2004
Resumo: Numa tentativa de compreensão do fenômeno literário conhecido como POESIA CONFESSIONAL, esta dissertação tem por objetivo estudar a obra da poeta Anne Sexton (1928 - 1974). O exame de um dos rumos que a poesia norteamericana tomou desde 1945 serve como ponto de partida e pretexto para uma análise crítica sistemática que resulta na elaboração de uma antologia traduzida e comentada de poemas de Sexton, tida como uma das mais representativas figuras da poesia dos EUA no século XX.
Abstract: In order to understand the literary phenomenon known as Confessional Poetry, this dissertation examines the work of Anne Sexton (1928-1974), regarded as one of the most representative American poets of the second half of the twentieth century. The exploration of this vein or sub-genre, one of the directions taken by the American poetry since 1945, serves as a starting point and pretext for a systematic critical analysis of Sexton's work, resulting in an annotated anthology of translations of her poems.
Mestrado
Mestre em Teoria e História Literária
4
Costa, Lucilene Soares da. "A forma confessional nos Diários de Miguel Torga." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8151/tde-08112012-105243/.
Full textAbstract:
A presente tese, A forma confessional nos Diários de Miguel Torga, analisa os três diários iniciais do autor, escritos durante os anos de 1932 a 1946 e publicados entre 1941 e 1946. O recorte realizado procura, na primeira seção, mostrar o processo de constituição de Miguel Torga como autor intimista, que se deu na primeira metade do século passado, por meio dos debates do movimento presencista e da leitura intensa de autores confessionais. Esse percurso formativo foi fundamental para que pudesse elaborar um diário extremamente original, que soube preservar, no entanto, o lastro da tradição literária europeia, como demonstramos na segunda seção. Na seção final, realizamos a leitura imanente do Diário a fim de identificar e discutir as bem sucedidas estratégias de que Miguel Torga lançou mão para construir um texto em que sujeito, forma literária e vida social se entrelaçam profundamente.The present thesis, The confessional form in the Diaries of Miguel Torga, analyses the authors three initial diaries, written during the years of 1932 and 1946 and published between 1941 and 1946. This work seeks to demonstrate, in the first section, the process by which Miguel Torga became an intimist author in the first half of the last century, through the debates conducted by the presencista movement and the extensive reading of confessional authors. As we demonstrate in the second section, that formative trajectory was fundamental for him to get to elaborate a highly original diary, which yet preserves the grounding of the literary European tradition. In the final section, we make an immanent reading of the Diary so to identify and discuss the successful strategies used by Miguel Torga in order to build a text in which subject, literary form and social life are intensely interwoven.
5
Bécel, Laurence. "Confession ou fiction de soi : la poésie testimoniale de Robert Lowell et Anne Sexton." Thesis, Le Mans, 2012. http://www.theses.fr/2012LEMA3015/document.
Full textAbstract:
Qualifiée de « confessionnelle », la poésie de Robert Lowell et d’Anne Sexton peut être redéfinie comme testimoniale, en tant que discours sur soi « hanté » par la fiction. C’est ce que permet d’établir, d’une part, l’étude de la relation entre confession littéraire, fiction et poéticité puis, d’autre part, l’analyse du rapport à la vérité fondé sur une motivation autobiographique et sur l’opération poétique comme vérité « s’avérant dans une structure de fiction ». Fictions de soi aspirant à un discours de vérité sur soi, les œuvres poétiques de Lowell et Sexton sont des témoignages tentés par la confession, ainsi que l’illustre la recherche surréaliste de Sexton. Par ailleurs, l’expression de la folie opère un lien avec la confession religieuse, issue d’Augustin, et avec la définition initiale de la poésie confessionnelle par M.L. Rosenthal qui souligne l’importance de la culpabilité dans l’écriture de Lowell. Mais la représentation du déterminisme de la souffrance psychique, à la fois en termes psychanalytiques et en termes religieux, réduit l’accomplissement de la confession à une fiction de soi. Contrairement à une confession aboutie, le témoignage hybride sur soi peut alors s’avérer déstabilisant : échec de la confession, le témoignage prend acte de l’affaiblissement du « je » dont la vulnérabilité semble incarnée par le sort tragique de Sexton. Une analyse des ressorts de cette fragilité du « je » permet de comprendre les conséquences de la confrontation des auteurs avec leurs poèmes testimoniaux et avec les lecteurs. Elle révèle également l’impasse où mène le poème testimonialAlthough the poetical works of Robert Lowell and of Anne Sexton have been called “confessional”, they may rather be defined as testimonial insofar as they are discourse “haunted” by fiction. This will be shown through the analysis of the relation between literary confession, fiction and poeticity. It will also appear in the study of the poems’ relation to truth, both poets’ conceptions of truth relying on autobiographical motivations and on artistic considerations about poetical achievement viewed as truth emerging from “the structure of fiction”. Eventually, the poems of Lowell and Sexton are fictions of the self aiming at speaking the truth and, as such, they might be redefined as testimonies tempted by confession, which is exemplified in Sexton’s surrealistic search. Besides, the poetic representation of madness provides a link with, on the one hand, Augustine’s religious confession and, on the other hand, M.L. Rosenthal’s initial definition emphasizing the importance of guilt in Lowell’s “confessional” writing. But expressing determined psychological suffering in both psychoanalytical and religious terms reduces the accomplishment of confession to mere fiction of the self. Contrary to fully achieved confession, hybrid self-testifying may then prove destabilizing: it bears witness to the failure of confession and therefore to the weakening of the “I”, whose vulnerability Sexton’s tragic fate may embody. Analyzing the poetical workings of the speaker’s fragility allows to understand the consequences of the poets’ confrontation with their testimonial poems and with the reader. It also reveals to what extent testimonial poetical writing is bound to lead to an impasse
6
Rodrigues, Simone Paixão. "Por uma educação católica : um estudo sobre a disciplina religião no Ginásio Santa Teresinha (1947-1968)." Universidade Federal de Sergipe, 2008. https://ri.ufs.br/handle/riufs/4628.
Full textAbstract:
Coordenação de Aperfeiçoamento de Pessoal de Nível SuperiorThe present work focuses the discipline Teaching Religious given in the Gymnasium Santa Teresinha, in the period from 1947 to 1968, searching to infer on the use of that curricular component while instrument of propagation of the catholic faith. This written production follows a coherent metodológical way with the research field history of school disciplines and its estimated theoreticians, articulated the analysis of written sources and prays. The choice for the study of that school disciplines intervien that establishment was stimulated by two reasons: first, for the necessity to understand the catholics strategies for the maintenance of its hegemony in the social and cultural field of the country; second, for the great necessity to extend the studies inside of the field of the history of the school disciplines.
O presente trabalho enfoca a disciplina Ensino Religioso ministrada no Ginásio Santa Teresinha, no período de 1947 a 1968, buscando inferir sobre o uso desse componente curricular enquanto instrumento de propagação da fé católica. Esta produção escrita segue um caminho metodológico coerente com o campo de pesquisa história das disciplinas escolares e seus pressupostos teóricos, articulado a análise de fontes escritas e orais. A escolha pelo estudo desta disciplina escolar nesse estabelecimento foi impulsionada por dois motivos: primeiro, pela necessidade de compreender as estratégias católicas para a manutenção de sua hegemonia no campo social e cultural do país; segundo, pela grande necessidade de ampliar os estudos dentro do campo de pesquisas da história das disciplinas escolares.
7
Pohjola, Juhana Markus. "Hermann Sasse confesses Article VII of the Augsburg Confession Sasse's understanding of church and church fellowship, 1949-1976 /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
8
Silva, Marcia Nascimento da. "Histórias e Memórias da Escola José Collier (1988-1997)." Universidade Federal de Pernambuco, 2015. https://repositorio.ufpe.br/handle/123456789/16021.
Full textAbstract:
Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2016-03-17T12:30:33Z
No. of bitstreams: 2
license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5)
Dissertação Marcia Nascimento da Silva - Turma 31-A Mestrado.pdf: 5676528 bytes, checksum: 88e9a1518d7bc1ef7f44dda681805fe5 (MD5)Made available in DSpace on 2016-03-17T12:30:33Z (GMT). No. of bitstreams: 2 license_rdf: 1232 bytes, checksum: 66e71c371cc565284e70f40736c94386 (MD5) Dissertação Marcia Nascimento da Silva - Turma 31-A Mestrado.pdf: 5676528 bytes, checksum: 88e9a1518d7bc1ef7f44dda681805fe5 (MD5) Previous issue date: 2015-05-27
Esta pesquisa está situada no campo da Teoria e História da Educação e se enquadra no grupo das pesquisas sobre as instituições escolares no Brasil, em particular a História e as memórias da Escola José Coliier (Camaragibe/PE) no período de 1988 a 1997. Procuramos responder as seguintes questões: Qual a identidade dessa instituição escolar neste período? De que maneira desenvolveram-se os processos educativos nesta escola no referido período? Que aspectos do cotidiano escolar ficaram marcados na memória dos discentes, docentes e funcionários dessa escola? A investigação teve como objetivo geral conhecer a História e a memória da Escola José Collier (1988-1997). Em termos de objetivos específicos procuramos apresentar o contexto histórico do período; caracterizar a escola e registrar as suas Histórias e Memórias. O principal teórico que deu suporte à pesquisa foi Norbert Elias (1994 e 2000). A pesquisa de natureza qualitativa contou com as fontes orais como principal instrumento de coleta de dados e a análise temática como tratamento da informação. No resultado observamos que a Escola recebeu fortes influências das Irmãs da Congregação da Sagrada Família mantendo este estilo de escola confessional até o ano de 1997. Alem disso ficou clara a presença marcante da relação de poder no interior da escola, sobretudo entre os discentes (estabelecidos) e os docentes (outsiders) causando uma divisão entre eles que inicialmente foi difícil de ser superada. Foi a partir da vigilância e das punições, que os docentes e equipe gestora buscavam manter a ordem na instituição escolar.
This research is located in the field of Theory and History of Education, falls within the list of search on educational institutions in Brazil, particularly the history and memories of the School José Collier (Camaragibe / PE) in the period 1988-1997. We seek to answer the following questions: What is the identity of this educational institution in this period? How were developedthe educational process in this school in that period? What aspects of everyday school life were marked in memory of the students, of the teachers and employees of this school? The research aimed to know the history and the memory of School José Collier (1988-1997). In terms of specific objectives, we tried to present the historical context of the period characterizing the school and recording their stories and memories. The main theorist who supported the research was Norbert Elias (1994 and 2000). The qualitative research included the oral sources as the primary data collection instrument and the content analysis and processing of information. In the result, we observed that the School received strong influences of the Sisters of the Holy Family Congregation keeping this confessional school style by the year 1997. In addition observe the remarkable presence of power relations within the school; particularly among the students (established) and the teachers (outsiders), causing a division that was initially difficult to be tackled. It was from the surveillance and punishment that the teachers and management team sought to maintain order in the school institution.
9
Souza, Edilson Soares de. "Cristãos em confronto : discórdias entre intelectuais religiosos num estado não confessional (Brasil, 1890-1960)." reponame:Repositório Institucional da UFPR, 2012. http://hdl.handle.net/1884/27362.
Full textAbstract:
Orientador : Prof. Dr. Euclides MarchiTese (doutorado) - Universidade Federal do Paraná, Setor de Ciências Humanas, Letras e Artes, Programa de Pós-Graduação em História. Defesa: Curitiba, 27/02/2012
Bibliografia: fls. 289-315
Resumo: A tese discute os confrontos entre intelectuais católicos e protestantes (batistas e presbiterianos) entre o final do século XIX, quando o Estado se declarou não confessional, e a segunda metade do século XX. Após a Proclamação da República no Brasil (1889), assegurou-se a liberdade de expressão religiosa a todos os credos, dando às igrejas e denominações de confissão cristã a oportunidade de inserção, permanência e desenvolvimento de suas atividades. Com a expansão territorial, atrelada ao poder político-religioso, um modelo de cristianismo eurocêntrico chegou ao Brasil com os conquistadores portugueses. Com idas e vindas, o cristianismo continuou a avançar por todo o território brasileiro, difundido pelos padres do catolicismo, como também pelos imigrantes europeus e missionários estadunidenses, que desembarcaram com o objetivo de converter os católicos ao protestantismo. Antes da mudança de regime político ocorrida no final do século XIX, os protestantes limitavam as suas práticas religiosas, prioritariamente, às colônias que foram constituídas por eles, o que não significa dizer que não houve um tipo de trabalho conversionista entre os brasileiros. Após a Proclamação da República e, sobretudo, com o que ela significou (liberdade de expressão religiosa e garantias de culto), os intelectuais e escritores católicos e protestantes passaram a se confrontar mais aberta e intensamente, produzindo textos, artigos e livros sobre como as igrejas e denominações cristãs pensavam e praticavam as suas crenças. Defendê-las, portanto, foi fundamental. Num período quando os setores sociais se adaptavam às condições políticas implantadas no país, católicos e protestantes buscavam implantar projetos distintos de cristianização dos brasileiros, num esforço de (re) organização e expansão de suas atividades religiosas. Os intelectuais religiosos de confissão católica e protestante, representantes dos Cristãos em Confronto, desenvolveram as discórias religiosas, em maior ou menor intensidade, até a década de 1960, quando o catolicismo acenou com uma intenção de dialogar com outras religiões (Concílio Vaticano II, 1962-1965), enquanto os batistas se voltavam para os grandes eventos de evangelização em massa e os presbiterianos abandonavam o calor das discórdias, para promover, entre outros projetos, o que passou a ser conhecido como ecumenismo cristão.
Abstract: The thesis discusses the clashes between the Catholic and Protestants intellectuals (Baptists and Presbyterians) between the end of the nineteenth century, when the State declared itself nondenominational, and the second half of the twentieth century. After the Proclamation of the Republic in Brazil (1889), the freedom of religious speech to all beliefs was assured, giving the churches and denomination of Christian confession, the opportunity of insertion, permanence and development of its activities. With the territorial expansion linked to the religious political power, a model of Eurocentric Christianity arrived in Brazil with the Portuguese conquerors. With the comings and goings, Christianity continued to advance through all the Brazilian territory, disseminated by the Catholic priests, as well as by the Europeans immigrants and American missionaries, which arrived with the goal to convert the Catholics into Protestants. Before the change of the political regime that occurred in the late nineteenth century, the Protestants limited their religious practices, foremost to the colonies that were formed by them, which does not mean that there was not a type of conversion work among the Brazilians. After the Proclamation of the Republic and, overall, with what meant (freedom of religious speech and guarantees of worship) the Catholic Intellectuals and writers and the Protestants began to confront more openly and intensely, producing text, articles and books about how the churches and Christian denomination thought and practiced their beliefs. To defend them, therefore, was fundamental. In a period when the social sectors adapted to the political condition established in the country, Catholics and Protestants sought to implement distinct projects of Christianization of the Brazilians, in an effort to (re) organize the expansion of their religious activities. The religious intellectuals of Catholic and Protestant confession, representatives of the Christians in Confrontation, developed the religious dissension, in a grater or lesser intensity, until the 1960s, when the Catholicism waved with an intention to dialogue with other religions (Vatican Council II), while the Baptist turned to the great mass evangelism events and the Presbyterians abandoned the heat of strife, to promote, among other projects, what turned out to be known as Christians ecumenism.
10
Gambert, Justyna. "Monologue prononcé et confessions : étude comparative de la Chute d'A.Camus et de l'Envol de J. Iwaszkiewicz." Paris 4, 2009. http://www.theses.fr/2009PA040105.
Full textBooks on the topic "Confession of 1967"
1
Confession from a Jericho jail. Grove Weidenfeld, 1992.
2
Langfur, Stephen. Confession from a Jericho jail. Grove Weidenfeld, 1992.
3
Robert Lowell and the confessional voice. Peter Lang, 2012.
4
Migliavacca, Andrea. La confessione frequente di devozione: Studio teologico-giuridico sul periodo fra i codici del 1917 e del 1983. Pontificia università gregoriana, 1997.
5
Bastiaanse, René. Onkuisheid: De Nederlandse biechtpraktijk, 1900-1965. WBOOKS, 2013.
6
Blinn, Gary R. Confession to a deaf god: Memoir of a Mekong River rat. Xlibris Corp., 2002.
7
Dominick, Dunne, and Fenjves Pablo F, eds. If I did it: Confessions of the killer. Beaufort Books, 2006.
8
Return to Ithaca: A confessional novel. Forge/Tom Doherty Associates, 2001.
9
Confessions of a mullah warrior. Atlantic Monthly Press, 2009.
10
Ōkawa, Ryūhō. Secret behind the rape of nanking: A spiritual confession by Iris Chang. IRH Press Co., Ltd., 2014.
Book chapters on the topic "Confession of 1967"
1
Megahey, Alan J. "Confessional States, 1922–1965." In The Irish Protestant Churches in the Twentieth Century. Palgrave Macmillan UK, 2000. http://dx.doi.org/10.1057/9780230288515_6.
Full text
2
Morris, Penelope. "The Harem Exposed: Gabriella Parca’s Le italiane si confessano." In Women in Italy, 1945–1960. Palgrave Macmillan US, 2006. http://dx.doi.org/10.1057/9780230601437_8.
Full text
3
Higdon, David Leon. "‘Unconfessed Confessions’: the Narrators of Graham Swift and Julian Barnes." In The British and Irish Novel Since 1960. Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21522-5_12.
Full text
4
Cush, Denise. "What Have We Learned from Four Decades of Non-confessional Multi-faith Religious Education in England? Policy, Curriculum and Practice in English Religious Education 1969–2013." In Boundaries of Religious Freedom: Regulating Religion in Diverse Societies. Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-32289-6_4.
Full text
5
"The Scorpion, or The Imaginary Confession (1969)." In The Albert Memmi Reader. Nebraska, 2021. http://dx.doi.org/10.2307/j.ctv1ddd1m8.12.
Full text
6
Kizenko, Nadieszda. "Introduction." In Good for the Souls. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192896797.003.0001.
Full textAbstract:
The Introduction proposes a new approach to studying the sacrament of penance in the Russian tradition from the seventeenth century to 1917. Overly political emphases have reduced penance to the Petrine requirement for priests to report anything treasonous they might hear at confession. Narrowly theological studies over-emphasize Orthodoxy’s ‘therapeutic’ approach versus such notions as ‘satisfaction’, ‘merits’, or ‘justification’. Here, confession is situated both in its broader social, liturgical, and legal context, and in the context of other traditions (Roman Catholic, Protestant, and Jewish). Confession in imperial Russia was not an exclusively private act, but also a seasonal and communal one. As part of govienie, a week-long Lenten penitential process incorporating fasting and daily church attendance, it culminated with confession and communion. This liturgical context, described in the context of Lenten texts and services, allowed the sacrament to maintain its integrity even when rulers sought to use it for political, disciplinary, and educational purposes.
7
Faithful, George. "Public Confessions of German National Guilt, 1945–1947." In Mothering the Fatherland. Oxford University Press, 2014. http://dx.doi.org/10.1093/acprof:oso/9780199363469.003.0003.
Full text
8
Schainker, Ellie R. "Epilogue." In Confessions of the Shtetl. Stanford University Press, 2016. http://dx.doi.org/10.11126/stanford/9780804798280.003.0008.
Full textAbstract:
The epilogue summarizes how the phenomenon of Russian Jewish conversion, though marginal in number, left an outsized imprint on the cultural map of East European Jews who grappled with questions of Jewish identity and the role of religion in the increasingly powerful Jewish secular nationalist ideologies of the late nineteenth and early twentieth centuries. The epilogue explores evolving Jewish attitudes towards baptism, interfaith sociability, and cultural mobility in the late-imperial period, and it puts conversions from Judaism in imperial Russia in conversation with conversions from Judaism in the modern period more broadly. Finally, the epilogue looks ahead to the inter-revolutionary period (1906-1917) and the Soviet period when conversions from Judaism accelerated, accompanied by a growing ethnic conception of Jewish identity whereby national Jewishness found explicit harmony with Christian religious adherence.
9
"4. "Life Is a Warfare": Confession, Preaching, Politics, 1941-1962." In Catholics and Contraception. Cornell University Press, 2019. http://dx.doi.org/10.7591/9781501726675-009.
Full text
10
Kerceva, Galina. "Миграционные процессы в истории формирования национально-конфессиональной структуры и городского пространства г. Владикавказа в 1861-1917 гг." In Eurasiatica. Edizioni Ca' Foscari, 2018. http://dx.doi.org/10.30687/978-88-6969-211-6/011.
Full textAbstract:
The subject of the study is the influence of migration processes on the formation of urban space. The hypothesis is that migration processes were the reason for the formation of the urban space of national diasporas and confessional groups of the population of Vladikavkaz in the late XIX-early XX centuries. During this period, various religious buildings appeared in the city: nine Orthodox churches, the Armenian church, the Polish church, the German church, the Jewish synagogue, the Lutheran church, two Moslem mosques. Near them there were concentrated residential buildings, national schools, shops, theatres, etc. of a certain ethnic and confessional group of the population. This division can be traced in the peculiarities of architecture and the place of residence of certain ethnic groups up to the present time. Historically developed urban space allows peaceful coexistence and development of various peoples and confessional groups.