Análise comparativa de traduções do Cântico dos Cânticos

Observam-se especialmente as divergências entre as duas, no que diz respeito ao erotismo presente no poema, e analisando as suas prováveis razões discursivas. Não se visa aqui a produção de uma nova tradução, mas a comparação e o comentário das escolhas tradutórias em determinados excertos das obras selecionadas. A argumentação desenvolvese através dos seguintes encaminhamentos: após a apresentação do objeto de estudo com o debate que sempre o acompanha acerca das polêmicas de datação e autoria, passa-se à exposição do problema do qual se ocupa a hipótese, assim como os objetivos e os parâmetros metodológicos que regeram a elaboração desta dissertação. Consecutivamente, elencam-se os pressupostos teóricos que emolduram as análises propostas, aborda-se também a sexualidade segundo a religião contemporânea (por se tratar de um livro ao qual se agregou valor religioso) nas instituições que adotaram o Cântico dos Cânticos, a saber: o judaísmo e o cristianismo católico e protestante, assim como o processo possivelmente efetuado durante essa adoção quanto ao enviesamento interpretativo e à atribuição autoral: visa-se compreender as razões da incongruência causada pelo sexo que permeia o texto em questão relativamente à religiosidade contemporânea, e especula-se sobre a sua canonização, considerando como esse desencaixe pode ter mudado o curso da sua exegese tradicional para a alegoria que se tornou a sua leitura majoritária, inclusive engendrando a atribuição tradicional da sua suposta origem. Somente então se dá início à análise comparativa das duas traduções, a fim de se constatar a provável existência dum viés discursivo transparecente das formas como cada uma destas obras verteu as porções do texto-fonte, para o português, que continham marcas de erotismo, observando se respeitaram ou não as leituras tradicionais que insuflaram no texto o seu pendor alegórico de caráter religioso

O emprego do imalt como solução interpretativo-composicional em 3 obras autorais para violão

The task of expression undertaken by the performer falls largely on the right hand of guitarist. Aware of this fact, past and present masters have left their contributions to the development of right hand technique. It is clear, with rare exceptions, that educational and interpretative proposals, so far, have addressed the attack on the strings from the flexion of the fingers. This work, however, presents a technical resource called imalt, including in the attack action, the extension movement. Some techniques used in specific circumstances, such as the dedillo, the alzapúa, the tremulo and the rasgueado also use extension movements in the attack. They are put in perspective with the imalt providing a panoramic view of their individual characteristics. The use of imalt in the traditional guitar repertoire is exemplified in Villa Lobos, Ponce and Brouwer. Three pieces were composed for this work: Shravana, Alegoria and Vandana. Compositional techniques such as melodic contour applying and ostinato have been reviewed and used in the preparation of these compositions. A detailed record of compositional trajectory is presented. Therefore, the Model for the Compositional Process Accompaniment according Silva (2007) is used. Some events that have left the imalt in evidence are reported, as the launch and distribution of the Compact Disc (CD) Imalt, publishing scores and interviews. Finally is presented concluding comments, pointing possibilities opened up by this work.

Biossistemática do complexo Cryptanthus zonatus (Vis.) Beer

The taxonomic delimitation at the species level in plants is not an easy task due to the large polymorphism of plants. In this project we aimed to evaluate three morphotypes (forms) of Cryptanthus zonatus (Vis.) Beer ( Bromeliaceae, Bromelioideae ) described in the literature using fl oral biology and phenology, as well as flo ral morphology and leaf anatomy . These studies were conducted in the Parque Estadual das Dunas de Natal, Rio Grande Norte (RN) and Private Reserve of Natural Patrimony Mata Estrela , in the municipality of Ba í a Form osa. The survey of the phenology of the morphotypes involved monthly specimen observation in the field, during one year. In each visit, we observed the status of flowering and fruiting phenophases of the population of the three forms of C. zonatus . For flo ral biology we sought to evaluate data like: observed floral visitors, nectar volume and concentration, time of anthesis and closing of flowers . Flowers of the three fo rms were collected in the field , analyzed by stereomicroscope, and measurements of the f loral pieces were made with the help of a caliper . Transversal and paradermal sections of the leaves of the three forms were stained and then examined under an optical microscope. Observations of the epidermis under scanning electron microscopy were also conducted. The three m orphotypes could not be sepated based on all evidence investigated. Thus, we conclude that there is not evidences to support the recognition of C. zonatus morphotypes as taxonomic entities, and also that the tools of phenology, anatomy, biology and floral morphology were not useful to delimit these three forms . Yet to characterize better the Flora of Bromeli aceae of RN, the leaf anatomy of Orthophytum disjunctum was also studied. Orthophytum is the sister genus to Cryptanthus and only recently documented in the semiarid of RN. The anatomical comparison between Cryptanthus and Orthophytum allowed the separatio n of both genera based on the arrangement of stomata and thickness of aquiferous parênquima . During the fieldwork, it was still possible to document the first occurrence of Aechmea muricata in RN, inside the Mata Estrela preserve, aiding the understanding of the distribution of the taxon that is currently threatened with extinction.

A influência da relevância social no viés de grupo

Behaviors found in every culture, general human tendencies, are knew in Evolutionary Psychology as evolved psychological mechanisms. Those behaviors date back the Environment of Evolutionary Adaptedness, and a well know example of such behavior is the group bias (or intergroup bias). This bias consists of recognizing members of your own group and favor them, while disregarding or even harming outsiders. This behavior was and still is extensively studies, among the most important conclusions about this phenomenon is the Minimal Groups Paradigm, in which it was discovered that the group bias could trigger even when the groupings were done in following very arbitrary criteria. In the current study, our goal was to test if the participants, when playing an economic game, would behave in a similar fashion under a minimal group situation and real groups, with social meaning. With this in mind we made two experimental conditions, a Low Social Meaning one (LSM) where the groups were represented by letters (H, B, O and Y) in which participants would be ramdomly assorted to each group; and the High Social Meaning condition (HSM) in which religion was used as a group marker, containing the two most dominating religious groups in Brazil, catholic and evangelic, another group containing all the other affiliations e the fourth and last group representing atheists and agnostics. The ratio of donations in-group/out-group was roughly the same across both conditions. However, the amount of wafers donated to ingroup was significantly bigger in the HSM condition. By verifying which aspects of the individual best predicted the observed group bias, we discovered that the in-group Entitativity perception as well as the Group Identification were the most relevant variables, however, only in the HSM condition. Simultaneously, by verifying the generosity, biased or not, we observed that the agreeableness personality factor was the only variable able to predict it, and only in the LSM condition. We conclude that our generosity, or the lack of it, is for most part defined by our personality, the Agreeableness factor in particular. But this very generosity can be biased by the social meaning of the involved groups and that, if the social meaning is big enough, even people who, thanks to their personality, normally wouldn’t show generosity, are able to do so when the receiver is an in-group member.