“CAMINHOS PARA DEUS” PROPOSTAS RELIGIOSAS DIVERGENTES E IDENTIDADE DO GRUPO JOANINO: UMA LEITURA EM JOÃO 13.33-14.31

No Quarto Evangelho Jesus se apresenta por meio de metáforas, sendo o objeto de nossa pesquisa a frase: “Eu sou o caminho, e a verdade, e a vida”, que será o ponto de partida condutor em busca da identidade do grupo joanino. No final do primeiro século, o grupo joanino se entende como fiéis herdeiros de Jesus, agora seguidores do discípulo João (filho de Zebedeu), o qual caminhou com Jesus. O grupo não se apresenta alheio à realidade da multiplicidade religiosa do período, mas está atento aos conflitos e aos caminhos divergentes para Deus. Isso nos aponta o quão identitário é o tema. A partir de uma leitura em João 13.33-14.31, nossa dissertação tem como objeto o modo como o grupo joanino recebe essa mensagem no imaginário, a exterioriza e reage no cotidiano, bem como os grupos posteriores do gnosticismo —como o Evangelho da Verdade da Biblioteca Copta de Nag Hammadi, elaborado a partir de leituras ulteriores que plasmam o mundo simbólico imaginário, cultivando diferentes características de pertença, gerando a identidade do grupo joanino.

Contar la crisis: materiales narrativos en la semántica social de la crisis

Basado en la evidencia proporcionada por 9 grupos de discusión, este trabajo aborda la semántica social de la crisis en el marco de la hipótesis propuesta por Janet Roitman. En consecuencia propone retratar distintas estrategias narrativas que permiten dar cuenta de la experiencia de la crisis según cuatro ejes de contraposiciones: agencia/paciencia, moralización/poder, coyuntura/cronicidad, destrucción/creación. En su parte final, propone fijar los rasgos fundamentales de los sujetos que aparecen en seno de las tramas narrativas propuestas.

El acercamiento de la monarquía castellana a la Orden de los Predicadores durante el reinado de Juan II de Castilla (1406-1454)

Desde la llegada al trono de la dinastía Trastámara los diferentes monarcas castellanos llevaron a cabo una serie de actuaciones respecto a las órdenes religiosas. Durante los primeros años, éstas estuvieron dirigidas, en su mayoría, a la orden franciscana, a lo que habría que sumar la introducción en Castilla de la orden de la Cartuja y las primeras fundaciones jerónimas. Sin embargo, las reinas Beatriz de Portugal y Catalina de Lancaster, junto al infante Fernando de Antequera, fueron los protagonistas del cambio devocional que se produjo en Castilla y que alcanzó su cénit al alcanzar la mayoría de edad Juan II. Desde finales del siglo XIV vieron la luz una serie de fundaciones dominicas y se reformaron algunos conventos por parte de estos personajes; de manera progresiva, comenzaron a confiar en los frailes de esta orden diferentes cometidos espirituales, sociales y políticos.

El Señorío de Chillón. De Bernardo de Cabrera a Sancho de Alburquerque

El presente artículo se refiere a la evolución que experimentó la villa de Chillón en los decenios centrales del siglo XIV. Chillón, perteneciente al término de Córdoba, fue señorío de relevantes personajes de la época. Entre 1344 y 1350, perteneció a Bernardo de Cabrera, privado de Pedro IV de Aragón. Posteriormente, pasó a poder de Juan Alfonso de Alburquerque, que desempeñó la misma función en la Corte del rey Pedro de Castilla. Reintegrada posteriormente a la jurisdicción de Córdoba, fue entregada por Enrique II a su hermano don Sancho, que no logró vencer la oposición de la ciudad y no llegó realmente a posesionarse de la villa, la cual terminó por vender a Diego Fernández de Córdoba, alguacil mayor de Córdoba, en 1370.

Copy of letters from Edward Wigglesworth and Samuel Williams to John Lowell, 1781-1782

Two leaves containing a two-page handwritten copy of the letter from Professor Edward Wigglesworth to John Lowell dated January 3, 1781 (HUM 86 Box 1, Folder 1), and a one-page handwritten copy of the letter from Professor Samuel William to John Lowell dated October [14], 1782 (HUM 86 Box 1, Folder 2).

Copy of letters from Ebenezer Storer to John Lowell, 1782 October 31

Two leaves containing two one-page handwritten copies of letters from Harvard College Treasurer Ebenezer Storer both dated October 31, 1782. The first letter outlines the salaries of several College officers and their funding sources. The second letter details the portion of the salaries received from the rents of the College and the assessments on students. The verso of the second leaf contains a note about the document written by one of John Lowell's sons.

Dynamics and orchestral effects in late Eighteenth-Century portuguese organ music: the works of José Marques e Silva (1782-1837) and the organs of António Xavier Machado e Cerveira (1756-1828)

A maioria dos órgãos históricos portugueses data dos finais do século XVIII ou do princípio do século XIX. Durante este período foi construído um invulgar número de instrumentos em Lisboa e nas áreas circundantes por António Xavier Machado e Cerveira (1756-1828) e outros organeiros menos prolíficos. O estudo desses órgãos, muitos dos quais (restaurados ou não) se encontram próximos das condições originais, permite a identificação de um tipo de instrumento com uma morfologia específica, claramente emancipada do chamado «órgão ibérico». No entanto, até muito recentemente, não era conhecida música que se adaptasse às idiossincrasisas daqueles instrumentos. O recente estudo das obras para órgão de José Marques e Silva (1782-1837) permitiu clarificar esta situação. Bem conhecido durante a sua vida como organista e compositor, José Marques e Silva foi um dos ultimos mestres do Seminário Patriarcal. A importância da sua produção musical reside não só num substancial número de obras com autoria firmemente estabelecida – escritas, na maior parte, para coro misto com acompanhamento de órgão obbligato – mas também na íntima relação entre a sua escrita e a morfologia dos órgãos construídos em Portugal durante a sua vida. Este artigo enfatiza a importância de José Marques e Silva (indubitavelmente, o mais significativo compositor português para órgão do seu tempo) sublinhando a relevância das suas obras para órgão solo, cujo uso extensivo de escrita idiomática e indicações de registação fazem delas um dos mais importantes documentos só início do século XIX sobre a prática organística em Portugal.

International accounting harmonisation - A comparison of Spain, Sweden and Austria

Despite attempts to secure harmonisation of accounting practice,significant variations in accounting rules and practice continueto arise in European countries, variations which give rise tocompliance costs for multinational companies.Firstly, this paper considers the relevance of internationalaccounting harmonisation for European business. It then proceedsto examine accounting regulation in three countries: Spain, Swedenand Austria, highlighting the key regulatory issues of the 'trueand fair' view requirement and the link between taxation andaccounting. The three countries are selected because of theinteresting contrasts which they provide; these contrasts areexamined in detail in the paper.The work is based upon a series of interviews carried out withleading accounting practitioners in the three countries during1996-97.The paper concludes that there are significant obstacles toaccounting harmonisation in Europe and that there is potentialfor continuing diversity of national accounting practice.

Educating for love of wisdom : John Dewey and Simone Weil

The writings of John Dewey (1859-1952) and Simone Weil (1909-1943) were analyzed with a view to answering 3 main questions: What is wisdom? How is wisdom connected to experience? How does one educate for a love of wisdom? Using a dialectical method whereby Dewey (a pragmatist) was critiqued by Weil (a Christian Platonist) and vice versa, commonalities and differences were identified and clarified. For both, wisdom involved the application of thought to specific, concrete problems in order to secure a better way of life. For Weil, wisdom was centered on a love of truth that involved a certain way of applying one's attention to a concrete or theoretical problem. Weil believed that nature was subject to a divine wisdom and that a truly democratic society had supernatural roots. Dewey believed that any attempt to move beyond nature would stunt the growth of wisdom. For him, wisdom could be nourished only by natural streams-even if some ofthem were given a divine designation. For both, wisdom emerged through the discipline of work understood as intelligent activity, a coherent relationship between thinking and acting. Although Weil and Dewey differed on how they distinguished these 2 activities, they both advocated a type of education which involved practical experience and confronted concrete problems. Whereas Dewey viewed each problem optimistically with the hope of solving it, Weil saw wisdom in, contemplating insoluble contradictions. For both, educating for a love of wisdom meant cultivating a student's desire to keep thinking in line with acting-wanting to test ideas in action and striving to make sense of actions observed.

From absolutes to aesthetics : John Dewey and the art of experience /

In this thesis I sought to capture something of the integrity of John Dewey's larger vision. While recognizing this to be a difficult challenge, I needed to clear some of the debris of an overly narrow reading of Dewey's works by students of education. The tendency of reducing Dewey's larger philosophical vision down to neat theoretical snap shots in order to prop up their particular social scientific research, was in my estimation slowly damaging the larger integrity of Dewey's vast body of work. It was, in short, killing off the desire to read big works, because doing so was not necessary to satisfying the specialized interests of social scientific research. In this thesis then I made a plea for returning the Humanities to the center of higher education. It is there that students learn how to read and to think—skills required to take on someone of Dewey's stature. I set out in this thesis to do just that. I took Dewey's notion of experience as the main thread connecting all of his philosophy, and focused on two large areas of inquiry, science and its relation to philosophy, and aesthetic experience. By exploring in depth Dewey's understanding of human experience as it pertains to day-to-day living, my call was for a heightened mode of artful conduct within our living contexts. By calling on the necessity of appreciating the more qualitative dimensions of lived experience, I was hoping that students engaged in the Social Sciences might begin to bolster their research interests with more breadth and depth of reading and critical insight. I expressed this as being important to the survival and intelligent flourishing of democratic conduct.

Payment order for Phillips Payson on behalf of his son, 1782 July 8

Handwritten order to John Sale to pay scholarship funds to Phillips Payson for use by his son, signed by John Clarke, Charles Chauncey, James Thwing, and Jacob Williams.

Letter from Samuel Williams to John Lowell, 1782 October 14

Two leaves containing a one-and-a-half page letter in the hand of Professor Samuel Williams to John Lowell briefly describing his current financial situation. The second leaf containing the address information is a fragment.