RCAAP Repository

Read a novel accurately as fiction is our duty to readers; produce fictions capable of challenging our sense of reality, our vision of the world and of history, is, so to speak, the strict letter of the writer. The novel Peças em fuga, by Anne Michaels, three men, Jakob, Athos and Ben – your paper creatures – indulge in this craft. This article discusses, in this fictional novel, the memory of the Shoah.

Fumaça nos meus olhos, nevoeiro, cortinas de infortúnio tão pressagas a perturbarem os reflexos d’água espelhando o balouço das palmeiras.  

Vapores que se mesclam ao frisarternos de festa antes que a luz no oestedefinhe e o ferro em brasa a faiscardesenhe a última curva e não restemigalha de fermento no alguidar.

Holocaust Day

My musselman statue

Resenha a: HERSON, Bella. Benjamin: de prisioneiro de guerra a industrial brasileiro. São Paulo: Perspectiva, 2001. 254p.

Resenha a: SCLIAR, Moacyr. O texto: ou - a vida. Rio de Janeiro: Bertrand do Brasil, 2007. 272p.

Resenha a: OZ, Amos. De amor e de trevas. Trad. Milton Lando. São Paulo: Companhia das Letras, 2006. 624p.

Resenha a: KATINA, Henry. De Halmeu a Belo Horizonte. Belo Horizonte: Edição do Autor, 2003.dá e no Brasil.

Anjos

Adão e a aparição de Eva

Escrita

The biblical narrative paradigm chosen by Auerbach – which is contrasted to the Homeric episode of the discovery of the scar on the thigh of Ulysses, Odyssey–is, precisely, that of the sacrifice of Abraham. The plot prototypical by obscurity makes a glimpse of the signifier’s manifests into strange conflict with what cannot be expressed. The voice of God, as demonstrated by Auerbach, emerges from somewhere obscure, getting even so the prompt response of Abraham that, despite everything, was prepared to respond immediately and obediently to the so-called mysterious and that even is shifted, once the area of its manifestation isn’t etched in short narrative of the episode.

What is the influence of Jewish mystical thought of Abraham Joshua Heschel (1907-1972)? During the years in which he served as professor of Jewish Philosophy Department of the Jewish Theological Seminary in New York, between 1945 and 1972, the year of his death, Heschel taught a course whose title is quite flashy: mystical and ethics.

The importance of the work of Philo is still real and multiple including Judaism. As noted by David Moni, his study is valid to anyone who is interested in Hellenistic Jewish literature, Judaism of the second temple, New Testament, patristic and Gnosticism, Hellenistic culture and Greek philosophy.

Haroldo de Campos in Bereshit sought to capture, in translation to Portuguese, the biblical style, of the Hebrew to the English language, trying, poetically, stamping their original vibrations. This article discusses the biblical narrative and poetic potential from translation, “transcriação”.

Although the Bible is a book quite old, never as in our days, been so studied. For most people in the West, it represents a sacred work, linked to their religions. For others, it’s just an old work, linked to the roots of our culture. There are other ways to see the Bible as literature, such as social and historical record of an era, from the point of view of ethics and so many other aspects. This article discusses some aspects of the biblical text from theoretical instrumental of semiology.

This article discusses the work of Reuven Feuerstein (born in 1921 in Romania), Jew and psychologist, and a pupil of Jean Piaget (1896-1980). Between the years 1950-1954, the State of Israel entrusted the task of developing the cognitive capacity of children and adolescents, survivors of the Shoah best-performing intellectual gap frame for the newly created State concern.

This article discusses and compares the Cântico dos cânticos and a poem from Carmina Burana, Ob amoris pressuram (CB 164), by Pedro de Blois.

The version of the LXX is a work of translation, therefore, can be understood as a work of interpretation. While the Pentateuch translation project, and subsequently all Hebrew texts available, is regarded as the Torah Greek-Hellenistic. Accordingly, the version was a work of ancient Jewish exegesis. In this article we will address this issue in a double-­‐‑sided. On the other hand, as a requirement of the Jewish community immersed in Hellenism, the work of the Jews of Alexandria, delivered to the library of Ptolemy IV. On the other, his critical fortune.