Na trilha do poético: um caso de angústia da influência

Diese These besteht aus der Analyse der Enteignungsverhältnisse und der Misselung, welche in den Texten der Ursprung des Kunstwerkes und die Hymnen Hölderlins vorkommen. Germanien und der Rhein sind in den 30en-Jahren letzten Jahrhunderts von Martin Heidegger verfasst worden. Ab anwendung der kritischen Methodologia von Harold Bloom und der starken Texgestaltung von Richard Rorty wird es deutlich, dass die Heideggers Lesungen der Hölderlins Poesia als ei Ersatzversuch der von Hegel entwickelte Kulturgeschichte ab deutescher Überlieferung klassicher Studien, die das tragische Erlebnis der alten Griechen als grundlegender Punkt des Westen Daseins vorbringen, verstanden werden können. So verlegt Heidegger die Aufbauachse der Entstehungserzälung des Abendlandes in Richtung Dichtkunst, indem er in seiner Wendung zum Dichterischen gleichzeitig auf der Suche nach einer abweichenden Feststellung der vorherrschaftlichen These ist, in welcher die Tragödie das grosse Antrittsereignis der westlichen Zivilisation darstellt, und darüber hinaus noch der Herstellung einer innigen Verbindung zwischen der Poesie von Hölderlin und Hesiudus, um die Enge der dichterischen Überinstimmung zu zeigen, welche die alten Griechen und die zeitegemässigen Deutschen verbrände. Dieser geistige Aufbau Heideggers hat man somit als ein überholungsversuch Hegels Einfluss und Denkungsart zur Vollendung der von Nietzsche begonnenen Überwindungsaufgabe des Hegelianismus´zu verstehen

Vida sem-porquê em Mestre Eckhart : desprendimento e cotidiano

Diese Masterthese beschäftigt sich mit der Erforschung der Frage nach dem Begriff Leben ohne Warum basierend auf den Werken des Meisters Eckhart, genauer gesagt, auf den Deutschen Predigten , auf Das Buch der göttlichen Tröstung , Von dem edlen Menschen , Die Reden der Unterweisung und Von Abgeschiedenheit . Bei der Theorie der Abgeschiedenheit versucht man die Idee des Lebens ohne warum zu verstehen und zu zeigen, die Gott und der Mensch ent-decken kann. So wird erstmals eine Reflexion darüber beschrieben, was Abgeschiedenheit ist, und zwar mittels dreier Dimensionen: Ontik, Ontologisch und Mystik. Die Ontik der absoluten Armut fordert eine Analyse der Ontologie aller Ontik und das bedeutet nach Eckhart das Gotteswesen in seiner Gottheit, die unbegreifbar für den Menschen ist. Unterdessen bringt die Analyse des Wesens Gottes des Menschenlebens wieder die Einheit zwischen dem Ontischen und dem Ontologischen in der Welt. Die mystische Dimension begründet diese Einheit als Absolutum ohne Warum . Aber die Möglichkeit des Sprechens und des Denkens über die Abgeschiedenheit führt zum erfüllten Leben. Es gibt keine endgültige Predigt, keine wundersame Methode, keinen bekannten Weg oder keine leistungsfähige Strategie dafür nur in der Vollendung des Lebens ist es möglich, die subtile Äusserung von Gott, die uns entgeht, zu empfinden. Um diese Erfüllung zu erklären und die Lebensbedeutung als ohne Warum zu verstehen, untersucht diese Masterthese unter vier Perspektiven: arché und telos des Lebens, die Zeit unter dem Begriff des nun, das verbum und das ego sum qui sum, was das Leben als ohne Warum beweist und die Beharrlichkeit in der täglich von der Welt verstandenen Transzendenz. Es ist schwierig die Tiefe des Leben-ohne-Warum-Begriffs von Meister Eckhart auszudrücken, weil seine ganze Bemühung darin besteht, die Kräfte dieser Ent-deckung vor einer begrenzten Bestimmung zu schützen. Und in dieser Hinsicht öffnet er einen neuen Horizont für den Grund des Lebens. Es gibt keine Routine und Determination bei Meister Eckhart. Alles, was ist, spiegelt das Außerordentliche, seine dringende Absicht ist die Widerherstellung der Einheit mit dem Gegenwärtigen, mit dem Wesentlichen, mit dem Leben im Alltag ohne Warum

A festa da urbe e o nascimento da cidade: A Cidade Antiga como prelúdio da modernidade

This work is a result of an research that aims to understand in which way the work The Ancient City of the French historian Fustel de Coulanges built a moral model for the institutions and for the construction of the French territory in the century XIX understood like The Modern City . Our intention is to present a study on the way like the ancient city it was built, when nationalist of century XIX is taking into account his connections with the space reforms and the discussion in France. In this sense, we go besides the works of the historiography of the century XIX on this subject and of the articles and tests of the beginning of the century XX, when urbanity planner tied the narrative Scientifics of Fustel with the discussion in France of this period and his contribution, through this connection between history and space, with the national education of the individuals and the formation of the French identity. In this way, we understand which History, Nation and Space were the bases of sustenance of the theory of Coulanges about The Ancient City and of the formation of the French territory. Besides, the discussion historiography between Frenchmen and Germans on the origins of his respective nations influenced Coulanges the perspective of narrating a history of the Antiquity, taking into account the cultural approach of the past and the modern Institutions

Cenários de contra-hegemonia no protestantismo brasileiro no contexto da pós-modernidade

Since long ago that the religious manifestations are considered important items in various social media. In this sense, we are interested in understanding the strong denominational plurality, and the emergence of new movements / events and forms of Christianity in Brazil, which therefore is a reflection of what happens in the rest of the globalized world. Such interest is covered by the assumption that religiosity and social media are built on mutual and interconnected way, which allows us to understand that social cosmology presents itself as a fertile space privileged and to verify the interactions pertaining to the binomial: religion and society. The Protestantism is divided into three main streams: Historical, Pentecostal and Neo-Pentecostal. Each current of Protestantism emerged to adapt to social cosmology of historical ages, from the Reformation to the present day, forming institutions with certain ethical and moral stances. In this sense, it is necessary to research and understand how the historical Protestant, Pentecostal and neo-Pentecostal were implanted in Brazil. From this we believe to be interesting problematize accurately the following: How have the processes of formation of strands / evangelical movements in Brazil? These movements are still holding their "classic robes" or hybreeding their borders? What are the modulations in the religious transit demonstrate that this probable hybridization? If there is, indeed, a hybridization between the Evangelical means, we can put it is provoked only by a logic of "market of symbolic goods of religion" in the world today? Nowadays, we are experiencing a period of change cosmological, from Modern to Postmodern (caosmológic). This last is therefore characterized by secularization, the fracture, the mutilation, the diversity of subjectivities. And thinking about is this "spirit of the times" we take as the main its theoretical references of this study, the Italian philosopher and thinker of postmodernity Gianni Vattimo featuring postmodernity with the cosmology of fragile / pensiero debole Thought and post-metaphysical, that is which enhances the appearance of more plural institutions and non-absolute. To do so, he makes use of the philosophies of German, Nietzsche and Heidegger. Finally, it must be said that this grounded theoretical framework, raise the hypothesis that the Protestantism tends to "injure anymore" by the influence of postmodern social episteme, providing thereby the emergence of a new hybrid framework has not yet nominated and can move between the three major currents of world Protestantism, with features in converged aspects of the same.

Cenários de contra-hegemonia no protestantismo brasileiro no contexto da pós-modernidade

Since long ago that the religious manifestations are considered important items in various social media. In this sense, we are interested in understanding the strong denominational plurality, and the emergence of new movements / events and forms of Christianity in Brazil, which therefore is a reflection of what happens in the rest of the globalized world. Such interest is covered by the assumption that religiosity and social media are built on mutual and interconnected way, which allows us to understand that social cosmology presents itself as a fertile space privileged and to verify the interactions pertaining to the binomial: religion and society. The Protestantism is divided into three main streams: Historical, Pentecostal and Neo-Pentecostal. Each current of Protestantism emerged to adapt to social cosmology of historical ages, from the Reformation to the present day, forming institutions with certain ethical and moral stances. In this sense, it is necessary to research and understand how the historical Protestant, Pentecostal and neo-Pentecostal were implanted in Brazil. From this we believe to be interesting problematize accurately the following: How have the processes of formation of strands / evangelical movements in Brazil? These movements are still holding their "classic robes" or hybreeding their borders? What are the modulations in the religious transit demonstrate that this probable hybridization? If there is, indeed, a hybridization between the Evangelical means, we can put it is provoked only by a logic of "market of symbolic goods of religion" in the world today? Nowadays, we are experiencing a period of change cosmological, from Modern to Postmodern (caosmológic). This last is therefore characterized by secularization, the fracture, the mutilation, the diversity of subjectivities. And thinking about is this "spirit of the times" we take as the main its theoretical references of this study, the Italian philosopher and thinker of postmodernity Gianni Vattimo featuring postmodernity with the cosmology of fragile / pensiero debole Thought and post-metaphysical, that is which enhances the appearance of more plural institutions and non-absolute. To do so, he makes use of the philosophies of German, Nietzsche and Heidegger. Finally, it must be said that this grounded theoretical framework, raise the hypothesis that the Protestantism tends to "injure anymore" by the influence of postmodern social episteme, providing thereby the emergence of a new hybrid framework has not yet nominated and can move between the three major currents of world Protestantism, with features in converged aspects of the same.