Dissertationen zum Thema „Exil – Philosophie“
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Hashemi, Ali. „Mise en exil de l'exil : mowlana et shams“. Paris 1, 2000. http://www.theses.fr/2000PA010663.
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À l'intersection du récit et du contexte historique nous reconnaissons la crise intellectuelle de mowlana, qui l'amène à rencontrer shams, le catalyseur de sa métamorphose. Mais cette rencontre est déjà motivée par le désir de shams, un désir projeté par le monde imaginal. Le koan éveille le destinataire et fait disparaitre le destinateur. C'est dans le transfert que se trouve le but recherche, pour l'un et l'autre. Pour libérer l'énergie puisque attachée à une nostalgie, il faut intégrer l'ombre qui représente tous les désirs d'antan, alors le projet peut advenir. Par la théorie des catastrophes on peut spatialiser cette métamorphose et en reconnaitre les paramètres. Le rapport amant - aime est la bi-unité, en la vivant l'exil est aboli. Mais l'ombre résiste, elle est introjectée par les exotériques. L'objectif est de métamorphoser maintenant les chouettes en aigles, mais celles-ci auront déjà chasse l'aigle, le perturbateur. L'absence se fait sentir cruellement par mowlana. Le rapport triangulaire est représenté par une synthèse des mythes. L'exil est l'occasion d'une réalisation pour qu'il y ait la théophanie. L'enfer est le "moi" et le moi "des autres". L'ange en exil, iblis, est une nécessité pour différencier les etants. L'absence contribue à libérer le langage ; pour retrouver ensuite un au-delà de la poésie. Le retour à l'aimé, source des images qui marque l'être et détermine le devenir, est un retour dont le danger est pressenti par l'intellect. Pour abolir l'exil il n'y a que deux pas : la danse. Qu'est-ce que la beauté ?
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Doukhan, Abigail. „De l’exil à l’accueil : une clé de la philosophie d’Emmanuel Lévinas“. Paris 10, 2008. http://www.theses.fr/2008PA100161.
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Si la question de l’accueil d’autrui a fait l’objet de nombreuses études lévinassiennes, peu d’entre elles ont remarqué la structure exilique de cet accueil. Or, l’oeuvre de Lévinas s’articule sur deux moments de l’exil: l’exil du visage par rapport au monde constitué par une conscience, et l’exil de cette conscience face à l’intrusion du visage. Mais si le visage se manifeste en tant qu’exil, dans une extériorité absolue par rapport au monde de la conscience constituante, comment un accueil du visage est-il possible? C’est là oublier la transformation profonde des structures intentionnelles de la conscience qu’apporte l’intrusion du visage. Cette dernière ne va pas laisser la conscience indemne, mais va l’exiler de son statut de centre du monde favorisant ainsi une approche du visage. Mais là aussi la question se pose: comment une conscience exilée saurait-elle se montrer capable d’un accueil? L’exil se présente ainsi, dans les deux cas, comme l’antithèse même de l’accueil. C’est cette aporie que notre travail a cherché à dépasser et ce, dans le but de montrer comment la condition d’exil constitue, chez Lévinas, le moment central d’un accueil d’autruiThe themes of hospitality and welcoming of the Other have been the object of numerous Levinassian studies. However, only a few have, to our knowledge, noticed the exilic structure of that hospitality. Yet, the work of Levinas involves two moments of exile: the exile of the Face with regards to the constituted world of consciousness, and the exile of consciousness in the face of the Other. But if the Face remains in exile, absolutely exterior to the world of consciousness, one might wonder how a hospitality might be possible. This objection overlooks the profound transformation of the intentional structures of consciousness brought about by the intrusion of the Face. The latter deeply affects consciousness and exiles it from its status as center of the universe thus promoting an approach of the Face. The same problem is then raised again: How can an exiled consciousness show hospitality? The condition of exile presents itself, in both cases, as the antithesis of hospitality. It is this aporia which our work has sought to resolve with the objective of showing how the condition of exile constitutes, in Levinas’ work, the central moment of a hospitality of the Other
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Bourcet-Salenson, Lucile. „Exil et rémigration : problématiques identitaires dans les deux romans autobiographiques de Stefanie Zweig Nirgendwo in Afrika et Irgendwo in Deutschland“. Paris 3, 2007. http://www.theses.fr/2007PA030050.
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Dans son roman en deux volets, Nirgendwo in Afrika et Irgendwo in Deutschland (1995 et 1996), l'écrivaine Stefanie Zweig raconte une période mouvementée de sa vie de 1938 à 1959. Née dans une famille juive de haute Silésie, l'auteure, comme son héroïne, Regina Redlich, quitte l'Allemagne à six ans, avec ses parents, pour fuir le régime nazi. La famille réfugiée au Kenya connaît le sort des pauvres Blancs dans une colonie britannique jusqu'en 1947, date de son retour dans la patrie. Les Redlich "rémigrés" s'installent à Francfort-sur-le-Main où ils affrontent des épreuves d'ordre matériel et psychique : pénurie de nourriture et de logement, manifestations d'antisémitisme, difficultés pour retrouver une place dans la société. Ils y renouent avec les traditions du judaïsme. Notre étude sera centrée sur les problématiques identitaires du roman. Le Troisième Reich et ses conséquences provoquent un bouleversement dans la situation des individus, ils ne savent plus comment se définir. Notre démarche consiste en une lecture plurielle du roman comprenant : - une approche littéraire, par l'utilisation des sources, des œuvres de l'écrivaine, de différents documents, d'articles de journaux, par des rapprochements avec les textes d'autres auteurs traitant des mêmes thèmes, par l'analyse du style. - une étude civilisationniste pour déterminer la spécificité du roman de Stefanie Zweig, par des précisions historiques, le rappel des lois de l'époque, l'évocation des lieux géographiques, des comparaisons avec d'autres témoignages. - une analyse des rapports identitaires pour aborder les aspects psycho-sociologiques, dans une observation des situations et du comportement des personnagesIn her two-part novel, Nirgendwo in Afrika and Irgendwo in Deutschland (1995–1996), Stefanie Zweig tells about an eventful period of her life, from 1938 to 1959. Born into a Jewish family from Upper Silesia, the author – like the main character of her two novels – left Germany at the age of six with her parents in order to flee the Nazi regime. Finding refuge in Kenya, the family ended up as poor whites in a British settlement until 1947, when they came back to their homeland. The Redliches settled as “remigrates” in Frankfurt am Main, where they met with material and psychic hardships: lack of food, shortage of housing, antisemitic demonstrations, difficulties finding again a place in society. There they found again the traditions of Judaism. Our study focuses on the problematics of identity in the novel. The Third Reich and its consequences brought about profound changes in the situations of individuals, who no longer knew how to define themselves. Our method consists in a multi-sided reading of the novel, including the following: - a literary approach, bearing on the use of sources, of writings by the author, of various documents, newspaper articles, on similarities with writings of other authors introducing the same themes, on stylistic analysis. -civilisation-based approach, in an attempt to establish the specificity of Stefanie Zweig’s novel, bearing on historic data, a reminder of the laws of that period, the evocation of geographic places, comparing with other accounts. -An analysis of identity relationships in order to address the psychosociological
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Soulard, Tossah Christine. „De l'individuation à la philosophie politique : autour de Jan Patočka“. Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL038.
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Autour de la genèse de l’histoire tchèque, un grand moment de philosophie politique est advenu durant la première moitié du XX° siècle : un État tchécoslovaque peut affirmer son existence, et cela est l’aboutissement d’une confrontation sans concession avec un destin indéfiniment tourmenté, celui d’une longue marche pour s’émanciper de la tutelle de l’Empire austro-hongrois ; persécutions religieuses suivies d’une guerre de trente ans et enfin une expérience intime de l’exil, qui est une brisure de son être. Enfin, le XIX° siècle a ouvert des négociations pour obtenir un statut respectueux des Tchèques avec le parlement autrichien.Cette ouverture a été acquise par un peuple toujours sur la brèche selon Hannah Arendt. La philosophe tchèque lui donne le nom de crise ou Krisis. Il s’éprouve dans son être comme un rapport d’être, scission en son être qui est toujours un questionnement sur soi et sur le monde et aspiration à la perfection et au soin de l’âme. C’est une expérience à haut risque du regard sur la vérité du monde pour l’énonciation d’un sens et d’un jugement, Jan Patocka retrouve là « la solidarité des ébranlés » pour une « vie dans la vérité ». Nous regarderons d’abord et principalement les grandes figures de pensée qui ont fait l’avènement de L’État tchécoslovaque ; ce sont leurs philosophes qui sollicitent sans fin cette pulsion de vie expérience de sa révolte, et principalement Jan Patocka. Ils débordent le convenu, bouscule l’ordre figé pour dévoiler un instant de vérité pour une donation de sens. Ensuite, nous verrons comment les philosophes rois de ce pays, Tomas Garrigue Masaryk et Vaclav Havel sont des guides précieux pour le peuple tchèque en ces années de plomb. Leurs maîtres de philosophie ne sont jamais très loinWith the genesis of the Czech history, during the first half of the twentieth century, a great moment of political philosophy is born: a Czechoslovakian State can declare its existence as a result of an uncompromising conflict with an extremely tormented lot. The long walk to emancipation from the Austro-Hungarian empire and the religious persecutions were followed by a thirty-year-long war and eventually ended in a private experience of exile resulting in personal breakdown. Finally, negotiations with the Austrian parliament started in the ninetieth century so the Czech could gain a status of respect. This awareness was gained by a people constantly on the move according to Hannah Arendt. The Czech philosopher called it crisis or Krisis. It can be felt within your own being, just like a [relationship of being], a scission within your being always questioning about one self and the world as well as searching for perfection and spiritual well-being. Considering the truth of the world in order to outline a meaning and a judgment is a high-risk experience. Jan Patocka traces there "the solidarity of the shaken" for a "life in truth".We will first look into the main eminent thinkers that have made the Czechoslovakian State come to life, thanks to its philosophers, mainly Jan Patocka, who after a life of protests, endlessly felt an urge for existence. They trespassed the rules, disrupted the rigid order to unveil a moment of truth and give it a meaning. We will then see how philosopher-kings of this country, Tomas Garrigue Masaryk and Vaclav Havel became precious guides to the Czech people during the country’s dark years. Their philosophy mentors are never too far
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Denans, Julien. „Métapsychologie et clinique de la solitude : une contribution aux processus d'altérité et du déshumain ?“ Nice, 2010. http://www.theses.fr/2010NICE2018.
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Stepniak, Maria. „Identité et exil dans le roman maghrébin de langue française depuis les années cinquante“. Paris 4, 1995. http://www.theses.fr/1995PA040065.
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L'examen du roman maghrébin moderne de langue française. Auteurs : Ben Jelloun, Boudjedra, Chraibi, Dib, Fares, Kares, Kateb, Khair-Eddine, Khatibi, Mammeri, Meddeb, Memmi, Mimouni, Tlili. Thème : la quête de l'identité avant et en cours des indépendances. Le héros en porte-à-faux : le métissage culturel, la nostalgie des origines. L'apprentissage de l'occident désiré, la revendication de la différence. La crise de conscience dans la relation : le moi recherche l'autre occidental avec sa culture fascinante, maitrisée mais vivement critiquée ; d'où la déchirure, l'exil intérieur, l'émigration. Le conflit des valeurs : la révolte des modernes contre une société maghrébine sclérosée dans une littérature iconoclaste, subversive, egocentrique. Les visées universalistes : un horizon de pensée commun, l'esprit du dialogue. Le tragique alternant avec la dédramatisation du syndrome d'identité. L'étude de l'écriture : les structures concentriques et polyphoniques traitées avec une méthode interdisciplinaireAnalysis of the North African French language modern novel. Authors: Ben Jelloun, Boudjedra, Chraibi, Dib, Fares, Kares, Kateb, Khair-Eddine, Khatibi, Mammeri, Meddeb, Memmi, Mimouni, Tlili. Subject: the search of identity, the hero torn between two cultures, the nostalgia of their Arab-Berber-Islamic roots and experiencing of the desired occident. The claim of the difference cultivated in an interior exile, or in emigration. The crisis of consciousness in the relation: I, the self-searched for and the other - occidental with his fascinating culture, mastered by the hero but also submitted to criticism. Bringing to light the conflict of the values within the North African society, rebel of the modern ones in the egocentric, subversive literature. The authors' advancing towards universal values, the spirit of dialogue; the tragedy alternating with making the identity syndrome less dramatic. The study of the concentric and polyphonic structures perceived in the writings of the modern North African novel
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Abdi, Houssein Mohamed. „Exil et écriture dans la littérature de la Corne de l'Afrique“. Dijon, 2014. http://www.theses.fr/2014DIJOL001.
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Les auteurs de notre corpus, originaires de la Corne d'Afrique, région ravagée par des guerres civiles, écrivent la plupart à partir de l'étranger et font vibrer un vaste ensemble qui fait acte d'une inscription de l'exil : ces écrivians répondent plutôt à un désir de penser les notions dé'xil et d'errance qui s'exprime dans et par l'écriture. Par la singularité de leurs parcours, et par la pluralité de leurs identités, les personnes interrogées selon des tonalités différentes traduisent les brûlures d'existence qu'ils ressentent et évoquent à la fois la solitude, la nostalgie et la quête d'une vie meilleure. Ainsi, la littérature de la Corne d'Afrique, ces dernières décennies, s'inscrit dans une mémoire fragile et fragmentaire qui résulte de cette perte de lieu d'origine. Elle cherche un double lieu : lieu pour vivre et lieu pour s'exprimer librement. Elle communique une appartenance d'identité conflictuelle, mais sans cesse à reconquérir. D'ailleurs, ces auteurs contribuent à exprimer l'exil et son imaginaire par la somme des écritures particulières qui s'enracinent dan un monde réel, celui des frontières.
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Payan, Ségolène. „Le retour d'exil“. Paris 7, 2009. http://www.theses.fr/2009PA070070.
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A son aurore, le vingt-et-unième siècle se caractérise par les flux migratoires qui l'animent. En interrogeant l'exil, la psychanalyse rencontre, entre autres, le discours politique, l'argument sociologique et le dessein philosophique. Elle sera surtout confrontée à l'altérité, à cette altérité fondatrice du sujet dont l'ombre accompagne le mythe de la tour de Babel. Tel un palimpseste, cette recherche invite à un regard nouveau sur les phénomènes migratoires et l'intégration. Au travers de la prise en considération des aspects sociologiques, psychologiques et métapsychologiques des phénomènes migratoires, l'interface entre psychisme et culture sera interrogé. La présentation des formes et motifs du déplacement permettra d'appréhender l'avènement du vécu d'exil. Une personne qui s'est sentie exilée ne peut pas se réadapter. Dès lors, comment rester ou revenir dans un lieu ? Le pardon constitue un opérateur autour duquel les figures d'échec et de triomphe du Moi se déploient. Apparu en filigrane tout au long de cette thèse, le lieu de la psyché dans l'exil, soumis aux paradoxales frontières et hors-temps et hors lieu entre lesquels l'exilé se meut, sera dialectiséAt its outset, the 21st century is one of migratory flows. Political discourses, sociological arguments and philosophical ideas are inevitably present in the psychoanalytic examination of exile. Psychoanalysis, hence, is also confronted with the question of the fundamental otherness of the subject whose shadow covers the myth of the Tower of Babylon. Such a palimpseste, this research introduces a new analysis of migratory phenomena, as well as those of social integration. The interface between the psychic and the cultural is treated through the consideration the sociological, psychological and meta-psychological aspects of migratory phenomena. Presentation of forms and motives of displacement allow the reader to understand how exile is felt and lived. Once in exile a subject will be forever unable to adapt. Then how could any return from exile, or yet, remaining in exile be conceived of ? Triumphant and defeated figures of the Ego come together around the same operator: Forgiveness. The place of the psyche in exile, subject to paradoxes of boundaries, timelessness and placelessness, is the dialectic that is present throughout this thesis
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Foehn, Salome. „Les philosophes de l'exil republicain espagnol de 1939“. Thesis, Paris 3, 2011. http://www.theses.fr/2011PA030151/document.
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Les philosophes de l’exil républicain espagnol appartiennent au camp des défenseurs de la Seconde république légitimement proclamée le 14 avril 1931, et plus largement, de la lutte anti-fasciste des années trente. Ils se trouvent au côté du "peuple" lors de la guerre civile, qui dure trois ans. La victoire en 1939 du Général Francisco Franco, soutenu par l’Allemagne nazie et par l’Italie fasciste, les forcent à fuir l’Espagne en 1939 – au péril de leur vie. Certains intellectuels connaîtront les camps de concentration français, mais la plupart trouveront refuge en Amérique latine, en particulier au Mexique et au Venezuela. En exil, ils jurent de rester fidèles à la Seconde république et à l’esprit du peuple espagnol. Ces philosophes appartiennent au camp des vaincus, à l’instar de tous ceux qui, mus par des idéaux progressistes et d’humanité, partout en Europe se sont élevés contre la barbarie fasciste. C’est pourquoi leurs œuvres respectives demeurent aujourd’hui encore inconnues dans leur quasi intégralité – malgré les tentatives de "récupération" menées tout au long des cinquante ou soixante dernières années pour promouvoir leur pensée auprès d’un lectorat plus large. Au contexte de crise historique de l’entre-deux guerres, s’ajoute la situation particulière de la philosophie espagnole proprement dite. En effet, celle-ci n’est institutionnalisée que dans le premier tiers du vingtième siècle : on voit alors apparaître l’École de Madrid et l’École de Barcelone. L’Espagne en ce sens rattrape le "retard" pris par rapport aux autres pays européens, notamment l’Allemagne. Aussi la génération des philosophes que j’étudie, nés autour de 1900, est-elle la première bénéficiaire de cette politique de renouveau culturel et intellectuel : au moment où éclate la guerre d’Espagne, ce sont des philosophes professionnels jouissant d’une reconnaissance internationale qui s’engagent dans le conflit. Par conséquent, l’oubli qui recouvre leurs noms n’est pas seulement dû aux dramatiques circonstances historiques et politiques de la première moitié du vingtième siècle : il est également dû aux limites de la philosophie dogmatique elle-même. L’expérience de l’exil elle-même, à mon sens, s’avère un catalyseur : ceux-ci visent à s’émanciper des conventions académiques pour philosopher de façon autonome, c’est-à-dire en espagnol et dans l’esprit du peuple. Cet idéal de liberté est à n’en pas douter à la source de la "raison poétique", véritable invention de l’exil républicain espagnolSpanish Republican philosophers in exile sided with the Second Republic, legally proclaimed on April 14, 1931. They embraced the anti-fascist cause rising in the 1920s and 1930s in Europe. During the Civil war they stood among the people. The war lasted three years. 1939 saw the victory of General Francisco Franco, supported by Nazi Germany and the Italy of Mussolini. Threatened with death, they had no choice but to escape Spain. Some intellectuals experienced French concentration camps but, for the most part, they found refuge in Latin America, especially in Mexico and Venezuela. In exile, they swore to remain loyal to the Second Republic and to the spirit of the Spanish people. These philosophers belonged to the vainquished, as those everywhere in Europe who, moved by liberal views and humane ideals rised against Fascist barbarity. As a result, their respective works are still widely unknown today – despite restless efforts made to promote their thought to a larger audience for over half a century. In addition to the historical context of crisis during the interwar period, the situation of Spanish philosophy itself is suggestive. Indeed, Spanish philosophy was institutionalised at the beginning of the twentieth century only ; the Schools of Madrid and Barcelona were created. In this sense, Spain caught up on other European countries, Germany especially. These politics of cultural and intellectual renovation are first bestowed upon the generation of philosophers I study, born in the 1900s. When the Spanish war erupts, they had become professionals of international recognition. This shows the actual limits of academic philosophy, incapable of taking or unwilling to accept unorthodox ways of philosophising. The experience of exile itself serves in my opinion as a catalyst : Spanish republican philosophers in exile seek emancipation from academic conventions to philosophise freely ; that is, in Spanish and according to the spirit of the people. No doubt "poetic reason" – the true invention of Spanish republican exile – stems from this ideal of autonomous thinking
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Barbisan, Léa. „Le corps en exil. Walter Benjamin, penser le corps“. Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040161.
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Le corps constitue un leitmotiv discret mais persistant dans l’oeuvre de Walter Benjamin : ce travail se propose d'en relever l'importance. La question du corps ouvre un point d'accès privilégié à la réflexion anthropologique de Benjamin, déterminant tout à la fois les problématiques épistémologique, éthique et politique qui structurent son oeuvre et lui donnent sa cohérence. La première partie de ma thèse s'attache à la théorie de la connaissance : j'y montre comment le corps, se dégageant progressivement de la philosophie benjaminienne du langage, s'impose comme la matrice d'une intention irréductible à la subjectivité, apte à en subvertir les catégories et les hiérarchies. Le trouble que le corps ni sujet ni objet, lieu disloqué tout à la fois intime et étranger, jette dans la division entre l'ego et le monde amène Benjamin à réévaluer la partition entre l'être humain et la nature. La deuxième partie met en évidence le rôle du corps dans l'éthique benjaminienne, qui interroge, à partir d'une réflexion sur la vulnérabilité somatique, la ligne de partage entre l'autonomie et l'hétéronomie et, partant, l'idéal de la souveraineté. Le corps, part de « nature » dont l'humain ne peut se défaire, est ce par quoi l'être humain éprouve le temps et peut comprendre sa propre historicité. La troisième partie s'intéresse à la façon dont Benjamin pense la compénétration de la nature et de l'histoire à partir des effets que la technique déploie dans la chair de ses contemporains. De là, il s'efforce de penser l'émancipation des masses, corps collectifs excentriques, affectibles, sans silhouette ni identité déterminées, que menacent l'exploitation capitaliste et la captation fascisteThe body constitutes a discreet but persisting leitmotiv in Walter Benjamin's work. The question of the body is a privileged approach to Benjamin's anthropological thought, of great importance for the epistemological, ethical and political issues which structure and give consistency to his work. The first part of my thesis is about the theory of knowledge. I describe how the body, gradually leaving Benjamin's philosophy of language, becomes the matrix of an intention that cannot be reduced to subjectivity and is capable of subverting its categories and hierarchies. The body, neither subject nor object, close and disquieting at the same time, a place for suffering and desire, blurs the borderline between the ego and the world. This observation leads Benjamin to a reassesment of the division between the human being and nature. The second part puts into evidence the role played by the body in Benjamin's ethics which, starting from a reflection about somatic vulnerability, examines the separation between autonomy and heteronomy. As the part of nature that we cannot dispose of, the body is what gives us the feeling of time and enables us to understand our own historicity. The third part deals with Benjamin's thought upon the interpenetration of nature and history, as he witnesses the way technology affects the bodies of his contemporaries. Hence, he reflects on the emancipation of the masses, defined as excentric collective bodies without a precise identity or outline, threatened by capitalist exploitation and fascist domination
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Mora-Canzani, Fernanda. „Citoyenneté diasporique : problématiques et horizons au prisme de l'expérience uruguayenne“. Thesis, Paris 8, 2017. http://www.theses.fr/2017PA080060/document.
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Reposant sur l’expérience uruguayenne (1985/2015), prenant en compte un contexte de mondialisation, notre thèse vise à problématiser, au prisme d’une philosophie politique critique, une citoyenneté nommée diasporique, déployée aux interstices des États-nation, émergeant au travers de processus migratoires, de l’exil et de l’interconnexion de communautés diasporiques.Sous l’éclairage des philosophies de la citoyenneté nous cartographions cette singulière citoyenneté se déployant en scénarios transnationaux et processus interactifs, dans lesquels interviennent différentes catégories d’acteurs.Ainsi, chacun, individuellement ou au sein de groupes d’appartenance, devient citoyen par des actes, des discours, des représentations, dans l’aspiration de trouver une place à part entière au sein d’une communauté politique, sans en devenir prisonnier. Sans nous contenter d’examiner les situations de déterritorialisation évoquées - exil, migration, diaspora-, notre intention est plutôt d’interroger les conditions que s’y trouvent associées dans l’émergence et le déploiement d’une citoyenneté diasporique.Nous conceptualisons dès lors quatre conditions majeures : subjectivité sensorielle et émotionnelle enracinement rhizomique ; réseautique en constellations versatiles ; subjectivation politique mise à l’épreuve par une impossible émancipation. Les logiques auxquelles l’expérience citoyenne diasporique uruguayenne se rattache nous conduisent à poser enfin que la citoyenneté n’est pas prisonnière des institutions.Elle peut s’inventer au sein d’une communauté politique, qu’elle s’exprime en activisme citoyen ou en citoyenneté ordinaireBased on the Uruguayan diasporic experience (1985/2015), and taking into account the context of globalization, our thesis aims at problematizing, at the prism of a critical political philosophy, a citizenship called "diasporic", deployed at interstices of Nation-States, emerging through international migratory processes, political exile, and the interconnections of the diaspora communities. In the light of philosophies of citizenship, we map out a diasporic citizenry deployed in transnational situations and interactive processes, in which different categories of participants have a hand in intervening. Thus, each - individually or within the groups to which they belong - through acts, speeches and representations becomes Citizen; aspiring to find a complete place in a political community without becoming captive to it. Without being content to limit ourselves to examining the aforementioned situations of deterritorialization - exile, migration, diaspora - our intention is rather to identify the conditions associated with them in the emergence and deployment of diasporic citizenship. We conceptualize on these bases four major conditions, which we call: sensorial and emotional subjectivity; rhizomic integration; networking in versatile forms; political subjectivity put to the test by an "impossible" emancipation. The logical reasonings to which the experience of the Uruguayan diasporic citizen are connected to lead us finally to assume that citizenship is not beholden to institutions. It can invent itself within the bosom of a political community; express itself as citizen activism or ordinary citizenship
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Michet, Uranie. „Romantisme et psychanalyse : héritages de l'époque goethéenne chez Freud et dans la psychanalyse“. Electronic Thesis or Diss., Aix-Marseille, 2020. http://www.theses.fr/2020AIXM0216.
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La tradition romantique a joué un rôle déterminant dans le parcours de Sigmund Freud. Le romantisme allemand a initié l'âge critique qui caractérise toujours notre modernité en même temps qu'il a préparé la naissance de la psychanalyse. La manière d'être et l'esthétique romantiques ont ainsi « formé » Freud et l'ont engagé vers la découverte et la théorisation de l'inconscient. Nous revenons d'abord sur la trajectoire historique qui a permis d'engendrer le romantisme allemand à la fin du XVIIIème siècle. Le romantisme se fonde en effet sur la prise de conscience d'une énigme dans « l'en-soi », tout comme la psychanalyse, un siècle après, se fondera quant à elle sur la reconnaissance de l'inconscient. Le romantisme – comme plus tard la psychanalyse – a pu se constituer comme une réaction et comme une volonté d'explication et d'acceptation de la condition humaine à l'âge de la crise de l'identité. Nous qualifions cette condition humaine d'exilique, et développons trois exils structurants avec lesquels le romantique, héritier des Lumières, doit désormais composer. À travers ces trois exils, nous proposons une définition du romantisme, non pas comme mouvement littéraire mais comme état, un « état romantique » qui vaut comme réaction face à l’épreuve de ces trois exils par le sujet. Or cet état, incarné par le personnage de Faust, ouvre justement la voie à l'exploration du nocturne de la conscience. Il permet la reconnaissance de l'irrationnel inscrit au cœur de l'être, et constitue le moteur qui permettra à Freud d'innover par rapport à ses contemporains en s'en allant « au diable », c'est-à-dire vers la théorisation de l'inconscientGerman Romanticism and Goethe are very present in Sigmund Freud’s work. Beyond this quantitative aspect where Goethe gets a remarkable presence, what we want to do is to show how romanticism and psychoanalysis are linked, to tell the role of thought and romantic “ethos” on Freud’s background. This work tries to explain how romanticism has prepared the birth of psychoanalysis. First, we will start with the historical trajectory which has permitted the origins of German romanticism, at the end of the 18th century. Romanticism is built on the recognition of the blind spot of Science and Ego, as well as psychoanalysis is built on the recognition of the unconscious and his influence on consciousness. Romanticism, and afterwards psychoanalysis, seems to be a reaction and an acceptance attempt of human condition. We understand this human condition as an exile, and we develop in our first part three kinds of exiles which are the consequences of the Age of the Enlightenment : first concerns Religion, second Nature and the third one the mystery of “causa sui”. Through these three exiles, we propose a definition of romanticism, not as a literary movement, but as a “state”, a “romantic condition”, which is a reaction against the experience of these exiles. This romantic state, personified by Doctor Faustus, allows the recognition of the other side of the conscious mind, his irrational and “demoniac” part. With this “faustian state”, Freud will be able to theorize the unconscious
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Yassine-Diab, Nadia. „Aliénation et réinvention dans l'œuvre de Jamaica Kincaid“. Toulouse 2, 2010. http://www.theses.fr/2010TOU20073.
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L’écriture caribéenne entretient un double rapport avec la culture des anciens colons, oscillant entre résistance et imitation, déterritorialisation et reterritorialisation, aliénation et réinvention. Jamaica Kincaid est dans une relation dynamique avec son héritage littéraire et historique. Elle explore les limites des différents genres, et place l'intermédialité et la transgénéricité au cœur de son écriture. Elle refuse de ce fait toute inféodation à une forme donnée. Son écriture se veut donc postcoloniale au sens politique plus qu'historique du terme. A l'instar de Kincaid elle-même, les personnages kincaidiens explorent les limites entre filiation et affiliation : face à l'aliénation de la jeune fille dans la relation à sa mère, elle met en place des stratégies de réappropriation. Réappropriation du corps, qui mène à la réinvention du moi, mais aussi réappropriation de l'histoire et de l'espace. Kincaid est elle-même à la recherche d'un espace artistique dans lequel se réinventer : photographie, peinture et jardinage se mêlent ainsi à son écriture, et s'ajoutent à diverses stratégies de réappropriation et de décolonisation de la langue. Elle écrit dans la langue de l'oppresseur et la subvertit, introduisant ainsi un enchevêtrement de langues différentes dans son espace textuelCaribbean literature maintains a dual relationship with the culture of the former colonizers, hesitating between resistance and imitation, deterritorialization and reterritorialization, alienation and reinvention. Jamaica Kincaid's connection with her literary and historical heritage is a dynamic one. She tests the limits of different genres, placing intermediality and transgenericity at the heart of her writing and thereby avoiding subjection to any given form. Her writing is postcolonial in the political more than the historical sense. Like Kincaid herself, the characters explore the boundaries between filiation and affiliation, adopting strategies of reappropriation to respond to their alienation in their relationships with their mothers. Their reclaiming of their bodies leads to self-reinvention, and to the reappropriation of history and space. Kincaid herself searches for an artistic space in which to reinvent herself. She combines photography, painting, and gardening with writing, adopting different strategies for reappropriating and decolonizing language. She writes in the oppressor's tongue and subverts it, combining different voices in the space of her texts
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Fueri, Eliane. „Pensées de l'extériorité : Levinas Blanchot“. Nice, 1997. http://www.theses.fr/1997NICE2003.
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Levinas rompt avec la tradition philosophique occidentale dominée par la question de l'être, fondée sur l'ego cogito comme origine de la connaissance dans le présent de l'évidence. Il exprime que la philosophie première n'est pas l'ontologie, la phénoménologie, mais l'éthique. Des lors, la pensée vise ce qui la déborde, l'extériorité absolue : l'infini, le visage, dieu. Le retrait de la présence commun à Blanchot et Levinas, laisse surgir une pensée de la trace - chez blanchot l'"effroyablement ancien", le "désastre" - qui exprime un passé immémorial. Les notions en rapport d'analogie de Levinas à Blanchot : l'infini, la trace, le neutre, le désastre, l'"effroyablement ancien" ont trait à l'impensable, à l'extériorité entendue comme ce qui déborde la sphère de la conscience. Ces termes se comprennent dans leur éloignement du mot être et de la possibilité d'un présent. L'"effroyablement ancien" en rapport chez Blanchot avec le mouvement de l'éternel retour dérobe le présent, substitue à l'être la force dont l'intimité est extériorité, jeux de libres intensités constituant l'espace du dehors. L'écriture de Blanchot exprime ce mouvement vers l'extériorité disant l'obscur sans le mettre à découvertLevinas makes a clean break from the western philosophical tradition centered around the question of being and based on the concept of ego cogito as the origins of knowledge within the present of the evidence. It is his contention that philosophy begins with ethics and not ontology and phenomenology. From then on, reflection takes aim at that which overflows it. I. E. , absolute exteriority (infinity, face, god). From the common retreat from presence in both Blanchot's and Levinas philosophies emerges the concept of the trace. For Blanchot, this is the "effroyablement ancien" (frighteningly ancient), and the "disaster" which testifies to an immemorial past. Some analogous notions from Levinas to Blanchot, i. E. , infinity, trace, neutrality, disaster, "effroyablement ancient" (frighteningly ancient), relate to the unthinkable, and to exteriority understood as that which exceeds the realm of consciousness. These terms are understood in their distance from the word being and the possibility of the present. The "effroyablement ancien" (frighteningly ancient) in blanchot's philosophy is connected to the cycle of the "eternal return", erases the notion of present time, and subsitutes for being a force whose intimacy is exteriority - a game of free forces constitutive of exterior space
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Baumann, Stéphanie. „Siegfried Kracauers "History - the last things before the last" : Geschichtsdenken als Vorraumdenken“. Paris 8, 2011. http://www.theses.fr/2011PA083890.
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Ce travail est consacré à la pensée historique de Siegfried Kracauer. Il propose, entre autres sur la base des archives Kracauer au Deutsches Literaturarchiv Marbach, une reconstitution de la genèse du dernier ouvrage (inachevé) de Kracauer, History. The Last Things Before the Last, consacré à l’histoire. On met en évidence les espaces de dialogues et les constellations qui aboutissent à History: la discussion avec Walter Benjamin, avec les philosophes Hans Blumenberg et Ernst Bloch; mais aussi l’apport essentiel des historiens d’art (Focillon, Kubler, Panofsky) ainsi que des théoriciens de la littérature (Auerbach, Jauß). On montre comment la pensée de l’histoire kracauerienne non seulement se constitue en critique de l’historisme et de toute prétention à élaborer une histoire universelle, mais propose aussi une conception originale du temps historique (« les cataractes du temps ») nécessairement et irrémédiablement fragmenté. Ce travail expose la manière dont Kracauer applique les acquis de sa réflexion sur la photographie et le film à l’objet historique, dont il fait le champ privilégié d’une « pensée de l’antichambre » (par opposition aux « dernières choses »), mieux approprié à la situation intellectuelle et spirituelle de la modernité. En restituant cette pensée dans son contexte intellectuel, on tient compte des continuités et des ruptures de la pensée de Kracauer marquée par l’exil de 1933. History cristallise un moment essentiel de transition entre les débats autour de l’historisme qui se poursuivent jusque dans les années 1930 et les approches (micrologie, «tournant linguistique», etc. ) plus contemporaines du « métier d’historien »This work focuses on Siegfried Kracauer’s historical thought. It aims to trace the genesis of his last uncompleted book, History. The Last Things before the Last. This work is partly based on the Kracauer Archives to be found at the Deutsches Literaturarchiv Marbach. Are examined the intellectual spheres of dialogue and constellations that led to the writing of History : the discussion with Walter Benjamin, with the philosophers Hans Blumenberg and Ernst Bloch, but also the essential contribution of art historians (Focillon, Kubler, Panofsky) and literature theorists (Auerbach, Jauß). It is shown that Kracauer’s historical thought is a critique of historism and of the pretention to conceive any universal history; it also presents us with an original conception of historical time (“the cataracts of time”) as necessarily and irretrievably fragmented. This work exposes the way Kracauer applied the findings of his reflection on photography and the cinema to the historical object. Being better suited to the intellectual and spiritual situation of modernity, history becomes the most appropriate domain for developing a “the anteroom thinking” as opposed to the “last things”. This work considers the ruptures and continuities in Kracauer’s thought marked by the experience of exile from 1933. History epitomizes the transition between the debates around historism which continued well into the 1930s and the more modern approaches (micrology, the “linguistic turn”, etc…) to the historian’s work
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Grati, Manel. „L’aliénation et la fragmentation dans la littérature postcoloniale de Chinua Achebe et de V.S. Naipaul“. Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100086.
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La fragmentation et l’aliénation, thèmes récurrents dans la littérature postcoloniale, sont représentées par le contenu et la forme des œuvres étudiées dans cette recherche. Dans un cadre historique et fictionnel, les romans postcoloniaux de Chinua Achebe et de V.S. Naipaul inscrivent le postcolonisé fragmenté et aliéné dans des lieux et des milieux différents. La quête identitaire de ce dernier, entre tradition et modernisation, a déclenché son déracinement. En effet, tiraillé entre l’Occident et l’Orient, le postcolonisé, dans les romans de ces deux écrivains, est aliéné géographiquement et culturellement, ce qui explique son instabilité et sa quête identitaire interminable. L’espace dans le roman postcolonial est fragmenté pour aliéner davantage le postcolonisé qui cherche à mettre fin à cette aliénation. La double culture – orientale et occidentale – participe non seulement à la perte d’identité culturelle, mais aussi à celle des personnages. À la rencontre de l’Autre ou de l’Occidental, les personnages achibiens et naipauliens essayent de cacher leur « peau noire » avec un « masque blanc » par le biais du mimétisme de cet Autre. Cette littérature est distinguée par son métissage, son intertextualité ainsi que son aspect linguistique qui font d’elle une littérature dialogique avec la littérature occidentale et notamment la littérature coloniale. Une telle littérature indigène, exprimée dans une langue étrangère, reflète un attachement et un détachement. La non-linéarité joue un rôle important dans cette fiction, vu que les récits sont décomposés et fragmentés tout comme les personnages. C’est ainsi qu’on peut dire que selon des thématiques et des stylistiques divers que ces deux écrivains postcoloniaux ont réussi à présenter au lecteur la fragmentation et l’aliénation du postcolonisé dans son milieu et son èreFragmentation and alienation: recurring themes in the postcolonial literature, are represented by the content and the form of the studied literary works in this research. Within a historical and fictional setting, the novels of Chinua Achebe and V.S. Naipaul set the fragmented and alienated postcolonial figures in different places and surroundings. The quest for identity of these postcolonial figures, between tradition and modernization, has caused their uprooting. In fact, in the novels of these two writers, the postcolonial figures, who are torn between the Occident and the Orient, are geographically and culturally alienated. Hence, they are unstable and are in a never-ending quest. The setting in the postcolonial novel is itself fragmented so that it alienates more the postcolonial figures who try to make an end to this alienation. The double culture – oriental and occidental – does not only participate in losing the cultural identity, but also in losing the figures’ ones. While meeting the Other or the Occidental, the characters of Achebe and Naipaul try to hide their « black skin » under a « white mask » through the mimicry of this Other. This literature stands out by its hybridization, its intertextuality, as well as its linguistic aspect, which has turned into a dialogic literature, in a discourse with the occidental literature and notably the colonial one. Such an indigenous literature, revealed in a foreign language, shows an attachment and a detachment. The non-linearity plays an important role in this fiction, given that the tales are distorted and fragmented like the major characters of these stories. In this way, one can say that through varied thematic and stylistic features these two postcolonial writers have succeeded in presenting to readers the alienation and fragmentation of postcolonial figures within their surroundings and in their era
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Gani, Djéhanne. „Hermann Broch (1886-1951), penseur du dialogue et de l'altérité“. Thesis, Strasbourg, 2013. http://www.theses.fr/2013STRAC037.
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Dans un contexte marqué par l’expérience de l’antisémitisme et du totalitarisme, Broch développe une anthropologie de la responsabilité qui dénonce l’individualisme et l’indifférence qui représente à la fois un danger pour l’humanité et pour la démocratie. Broch décrit la crise du monde moderne, mais au-delà de l’analyse, sa réflexion a avant tout une visée pratique. Il met en évidence les dangers et les folies ordinaires de l’humanité dans un monde dénué de sens, d’indifférence à l’autre et il propose une éthique de l’humanité dans laquelle le dialogue avec l’autre, comme avec soi, avec son passé, est la condition d’une conscience responsable. La responsabilité est au cœur de la conscience humaine et du vivre ensemble qui intègre l’autre. Broch prône, en effet, une politique de la responsabilité, tournée vers l’autre et vers l’avenir. L’autre de l’homme est en lui et conduit à un combat intérieur. Un comportement humain relève à la fois du « talent et devoir de l’homme » puisque l’altérité est le risque de l’humanité, la perte même de son humanité. L’autre de chaque homme constitue dès lors la possibilité de la perte de son humanité et de sa chute dans l’animalité – inscrite dans sa nature. Les notions de dialogue et d’altérité sont pluridimensionnelles : au croisement des questions littéraires, historiques, philosophiques, psychologiques, elles présentent l’ensemble de l’œuvre en articulant ses différents volets dans leur polysémie en échappant à une logique binaire, absente de l’œuvre de Broch pour éclairer le projet éthique et politique de l’auteurIn a context marked by anti-semitism and totalitarianism, Broch develops an anthropology of responsibility that denounces individualism and indifference, both of which represent a danger for humanity and democracy. Broch depicts the crisis of the modern world. However, beyond analysis, his reflections have above all a practical aim. He reveals the common place dangers and follies of humanity in a world deprived of sense and of indifference to others. He proposes a code of ethics in which dialogue with others, as with oneself and one's past, is indispensable for a responsible conscience. Responsibility is at the heart of the human conscience and of the capacity to live together with others. Broch advocates, in fact, an active responsibility that is turned towards others and towards the future. Animal nature is embodied within oneself and leads an internal battle. Human behavior rises out of the “talents and duties of man” because alterity is the risk of humanity, that one could lose one's humanity. The sensitivity towards others, present in every man, therefore constitutes the possibility of losing one's humanity and of descending into animality. This is inscribed in the nature of man. The notions of dialogue and alterity are multidisciplinary : they are at the intersection of literary, historical, philosophical, and psychological questions. They present the whole work of Broch by articulating polysemously different aspects, escaping a binary logic and elucidating his moral and political project
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Picquet, Audrey. „L'exil et le féminin dans leur rapport à l'étranger : approche psychanalytique et anthropo-philosophique“. Thesis, Aix-Marseille, 2017. http://www.theses.fr/2017AIXM0239/document.
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Le thème de l’exil, très présent dans l’actualité, constitue le substrat de cette réflexion. Orientée par la psychanalyse, dans ce qu’elle interroge l’articulation du psychisme à la Culture (soit du singulier au collectif), nous avons été amenée à faire un premier détour par la théorie afin de comprendre la part d’énigme du féminin, avant que d’entrevoir avec l’apport de l’anthropologie, la façon dont cette énigme est traitée dans la Culture, et ainsi de repérer les incidences de l’exil géographique sur l’exil et le féminin. En effet, si l’exil (celui-ci étant à entendre comme psychique), renvoie à l’étranger en soi, le féminin apparaît pour les femmes, comme un redoublement d’énigmes, exil et féminin les concernant en leur rapport à l’inconnu. En outre, émerge depuis ces différents témoignages, la question suivante : « qu’en est-il du féminin pour elles, en contexte d’exil géographique ? ». La fragilisation des constructions symboliques culturelles soutenant ces sujets dans leur rapport à un « sentiment d’identité » et dans leur lien à l’Autre, vient précariser leurs repères, modifiant ce qui les unit dans leurs représentations à leur être femme, notamment à l’adolescence, temps de rencontre du féminin. S’ouvre alors une alternative pour ces femmes exilées subissant cette dégradation des processus métaphoriques culturels : la créativité ou le ravage. Lorsque l’étranger n'est pas vécu comme un danger, mais comme un insu porteur d’ouverture, elle est le lieu d’où surgit l’invention. A l’inverse, s’il est perçu comme une menace venant de l’extérieur, c’est le risque pour elles d’une désertion subjective où le désir vient à être gangréné dans un lien de contagionExile, a very topical question, makes the substratum of this thought. A growing number of works deal with this question, that we have developed here, according to the reading of exiled women books, under a stalling angle of femineity for women. Directed by the psycho-analysis in its questioning the link between psychism and culture, we have been led to take a by-way with the theory in order to understand the enigmatical part of femineity, before having a hint about the way this question is treated by Culture with the help of Anthropology, and feel the consequences of geographic exile on exile and femineity .As a matter of fact, if exile (psychical one) sends someone to one’s unknown part, femineity appears for women as a redoubling of enigmas, as they are dealing with exile and femineity in their intercourse with the extraneous. Besides, the following question comes into view from the different witnesses: “what about femineity for hers, in geographic exile context? “The instability of cultural systems of symbols, upholding those individuals with regard to an “identity feeling “and their bond to the “Other”, makes their landmarks precarious, altering what unites them in their representation of “being a woman “, especially during teenage, experiencing time with femineity .An option then starts for these exiled women, who undergo damaged cultural metaphorical processes: creativity or “ravage”.When the unknown is not considered as a danger but as an opening, it is a place for contriving.On the opposite, if it is considered as a threat coming from outside, they run the risk of a subjective desertion where their desire is cankered in a bond of contagiousness
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Veinstein, Léa. „Penser la métamorphose : quatre lectures de Kafka dans la philosophie allemande : (Walter Benjamin, Theodor W. Adorno, Hannah Arendt, Günther Anders)“. Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAC035.
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Ce travail vise à scruter quatre lectures de Kafka dans la philosophie allemande. Pourquoi ces philosophes ont-ils rencontré et interprété Kafka ? La première hypothèse est d’ordre biographique : leurs découvertes de Kafka sont marquées par le sentiment d’une proximité personnelle à l’égard ce qu’il donne à lire. Kafka est l’écrivain d’un certain moment, où le rapport à la langue ne va pas de soi, où l’expérience de l’exil prédomine, et où les mutations historiques rendent les contours de la subjectivité flous. La seconde hypothèse est philosophique : leurs lectures se fondent sur la nécessité de philosopher autrement, afin d’intégrer ces mutations. On ne peut plus penser selon les catégories du sens, de l’identité, de la conscience - mais il faut accepter que le sujet découvre en lui un étranger. Le défi que Kafka dresse devant ces philosophes serait donc de pouvoir « penser la métamorphose ». Celle du sujet, mais aussi celle que subit la philosophie au contact de la littérature. Et enfin, celle que Kafka invente dans l’ensemble de son œuvre, dont nous montrons qu’elle est irriguée par le « devenir-animal »We are focusing on studying four readings of Kafka in german philosophy. Why have these philosophers met and interpreted Kafka ? Our first hypothesis is a biographical one : their reading of Kafka’s books are influenced by the feeling of a proximity between his life and their experiences. Kafka represents a crisis : in his work, the language is not innate anymore, experiencing exile is prevailing, the historical mutations affect the concept of subjectivity. The second hypothesis concerns the philosophy itself : because of these mutations, the traditional metaphysical categories of sense or consiousness are obsolete ideas. The subject is becoming a stranger. Kafka is challenging philosophers to « think out the metamorphosis », the subject’s metamorphosis, the philosophy’s metamorphosis, and finally, the one Kafka invented, which is everpresent in his works, the notion of a « becoming-animal »
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Toubal, Sherif. „L'Héritage d'exil : Lecture psychanalytique des figurations identitaires et subjectives, en situation d'exil à partir de références islamiques -" Il était une foi(s)"“. Thesis, Montpellier 3, 2014. http://www.theses.fr/2014MON30095/document.
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Cette thèse porte sur l'héritage reçu par les générations suivant l'arrivée des premiers migrants venus du Maghreb et plus largement du monde islamique. L'immigré est un exilé du ventre, des conditions de vie difficile l'ont conduit à aller chercher ailleurs, à s'exiler. Arrivé sur les côtes de l'occident son monde est remis en cause. Notamment par l'apparition de l'objet « a » bien souvent caché sous un voile sur les terres d'Islam. Le désir et les tentations engendrent un traumatisme du fait d'un bouleversement du discours de l'Autre en soi...La parole de l'Autre tombe comme une prédestination. Pour l'héritier de l'exil cette question s'accentue encore, comme le dira Lacan « L'inconscient c'est le désir de l'Autre », quelque chose se transmet au-delà du message…la déchirure de l'exil se transmet et l'exil physique vient recouvrir l'exil du langageThis thesis deals with the legacy inherited from the generations after the arrival of the first migrants from the Maghreb and more broadly from the Islamic world. The immigrant is an exile of the womb, difficult living conditions led him to go and seek elsewhere, to go into exile. Once on the coasts of the Occident his world is called into question. Particularly with the emergence of the object « a » frequently hidden under a veil on the lands of Islam. Desire and temptations lead to a trauma due to the turmoil in the speech of the Other in oneself...The word of the Other befalls as a predestination. For the heir to the exile this question becomes more marked, as Lacan says « the unconscious is the desire of the Other », something is imparted beyond the message… the wrench of the exile is transmitted and the physical exile comes and covers the exile of the language
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Stachniak, Ewa. „The positive philosophy of exile in contemporary literature : Stefan Themerson and his fiction“. Thesis, McGill University, 1987. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75677.
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The thesis examines the phenomenon of the positive philosophy of exile in contemporary literature on the basis of Stefan Themerson's fiction. Themerson's positive attitude to exile and its antecedents--the Stoic ideal of "cosmopolis" and its eighteenth-century transformations--are compared to the views on expatriation expressed by another exiled writer, Witold Gombrowicz, to the moral philosophy of Bertrand Russell, and to the ideology of the twentieth-century avant-garde.Within emigre literature the works marked by the positive philosophy of exile are treated as a separate form to be distinguished from the works in which exile is only a theme. The positive philosopher of exile bases his optimism on scepticism and the recognition of the arbitrariness of human values. The thesis claims that, although far from being universally true and free from weaknesses, the positive philosophy of exile has a genuine claim to validity as an attempt to contribute to the process of bridging cultural differences without compromising cultural diversity.
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Amayra, Mahmoud. „Discours, intertextualite et altérité dans "Pourquoi as-tu laissé le cheval à sa solitude ?" de Mahmoud Darwich“. Thesis, Normandie, 2019. http://www.theses.fr/2019NORMR023/document.
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Cette étude porte sur l’analyse du discours identitaire du recueil Pourquoi as-tu laissé le cheval à sa solitude ? de Mahmoud Darwich à savoir la nature de la relation que le Moi (celui de Mahmoud Darwich) entretient avec le Moi de l’Autre. Autrement dit, le recueil en question ressemble à un dialogue où le même et l’autre se plongent dans un discours à titre argumentatif. La réponse à la question de la relation entre les deux parties du dialogue est abordée, premièrement, d’un point de vue thématique/théorique : la présentation de la figure emblématique du Moi darwichien perçu en tant qu’un, ayant une identité personnelle, culturelle, sociale et nationale, différente de celle dont dispose l’autre un (celui de l’Autre). Deuxièmement, d’un point de vue pratique, le type de relation entre les deux côtés a été montré à travers l’analyse du corpus du recueil se composant de six groupesThis study focuses on the analysis of identity discourse of Darwich’s collection : Why did you leave the horse alone? in order to know the nature of relationship that the me of Darwich maintains with the me of the Other. In other words, our collection looks like a “dialogue” where the me of Darwich and the me of the Other plunge into an argumentative discourse. To answer our question about the relationship between the two parts of dialogue, we have firstly chosen a theoretical approach: the presentation of the emblematic figure of Darwich perceived as one, having a personal, cultural, social and national identity, different from the identity of the other one. Secondly, through a practical point of view, the type of relationship between the two sides has been shown through the analysis of the corpus consisting of six groups
23
Rossum, Irene van. „Adest meliori parte : a portrait of monastic friendship in exile in Goscelin's Liber confortatorius“. Thesis, University of York, 1999. http://etheses.whiterose.ac.uk/10870/.
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Rousseaux, Eric. „Du conflit des légitimités“. Reims, 2006. http://theses.univ-reims.fr/exl-doc/GED00000608.pdf.
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Le fondement du pouvoir d'une instance politique est une question essentielle en Philosophie politique. Ce fondement en détermine la légitimité. La division classique en légitimité naturelle et conventionnelle écarte une autre forme négligée de légitimité : la coutume. Le propos est donc d'examiner ce qui fait la légitimité d'une autorité : une autorité peut-elle revendiquer à juste titre une légitimation par sa naturalité, la force ou l'autorité paternelle par exemple ? Ou bien, dans le cadre institutionnel, suffit-il qu'une loi soit loi pour installer une légitimation? Enfin, si la loi est essentiellement tournée vers le présent et ce qui est à venir, qu'en est-il de la coutume, cette autorité du passé ? Trois espèces d'autorités, revendiquant chacune la légitimité, et susceptibles d'entrer en conflit. Par delà ces oppositions, c'est le fondement même d'une autorité qui reste à examiner : comment une autorité se met-elle en place ? Comment réussit-elle à se faire accepter ? Cette archéologie du droit nous amènera à en examiner la génétique et ses rapports avec les pratiques mystico-religieusesThe foundation of the power of a political authority is an essential question in political philosophy. This foundation determines its legitimacy. The classic division into natural legitimacy and conventional legitimacy brushes aside another neglected form of legitimacy: the custom. The purpose is thus to examine what makes the legitimacy of an authority: can an authority fairly claim a recognition through its natural character? Through force or paternal authority for example? Or, within the institutional framework, is it enough for a law to be a law to set up a legitimation? Finally, if the law is essentially turned towards the present time or the future, what about the custom, this authority fiom the past? Three kinds of authorities, claiming each one its legitimacy, and likely to clash. Beyond these oppositions, it's the actual foundation of an authority that must be exarnined : how does an authority manage to set itself up? How does it manage to be accepted? This archaeology of law will lead us to examine its genetic and relations with mystico-religious practices
25
Rousseaux, Eric Daval René. „Du conflit des légitimités“. Reims : [s.n.], 2006. http://scdurca.univ-reims.fr/exl-doc/GED00000608.pdf.
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Cengiz, Ovunc. „Ending The Exile Of Desire In Spinoza And Hegel“. Master's thesis, METU, 2007. http://etd.lib.metu.edu.tr/upload/12609074/index.pdf.
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The main objective of this master&rsquos thesis is to analyze the place assigned to the phenomenon of desire by Hegel and Spinoza, and to show that the main difference between two philosophers in terms of their understanding of desire and human phenomenon consists in their understanding of the relation between the substance and particulars. In order to fulfill the requirements of this objective, what is focused on is, as different from a certain philosophical thought excluding desire from a true account of human phenomenon due to two aspects of desire, namely being an immediate drive and being purely self-referential, which are not regarded as being capable of explaining the specific distinctness of human being, how Spinoza and Hegel give an account of desire, and how they conceive mentioned aspects of desire. Throughout the thesis, first Spinoza&rsquo
s ontology, as it is elaborated in the Ethics, and the place of the phenomenon of desire in this ontology are explained. Then through an analysis of the fourth chapter of the Phenomenology of Spirit, it is argued that Hegel&rsquo
s conception of desire enables one to conceive the distinctive human institutions such as sociality, morality, and etc., as derivatives of desire. Finally it is argued that, since Hegel conceives the relation between the substance and particulars as a total detachment, he is able to give the spiritual dimension of human phenomenon in terms of desire. In this way moreover the specific distinctness of the human phenomenon is preserved in the philosophy of Hegel.
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Barr, Kara Elizabeth. „“In Search of Truth Alone”: John Locke’s Exile in Holland“. Walsh University Honors Theses / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=walshhonors1240525958.
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Lim, Selina Sher Ling. „Rethinking Albert O. Hirschman's "Exit, voice, and loyalty" the case of Singapore /“. Columbus, Ohio : Ohio State University, 2007. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1173203132.
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Pimpernelle, André. „Ethique et extension du concept de stade de développement en psychologie aux différents âges de la vie“. Reims, 2005. http://theses.univ-reims.fr:80/exl-doc/GED00000153.pdf.
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Interroger l’essor des théories de la psychologie du développement à la lumière du champ de la philosophie contemporaine, voici ciblées les perspectives épistémologiques de cette recherche. Repositionner ces optiques stadistes et cognitives en leur associant un questionnement éthique et bioéthique aidera à parfaire des connaissances utiles pour éclairer le sens de l’existence et son advenir. Ce sujet profile une extension possible du concept de stade aux différents âges de la vie en y intégrant des connaissances disponibles sur le développement humain reposant sur l’existence de modèles pour l’enfant et l’adolescent et les éclairages apportés par la théorie de la life-span psychology, émergente aux Etats-Unis dans les années 70. Les travaux de grands précurseurs comme Freud, Gesell, Piaget, Wallon ont profilé des paradigmes qui ont fait notoriété. Complétés par de nouveaux modèles cognitifs, ils ont favorisé l’élaboration de recherches contemporaines mettant en exergue autant le rôle de l’affectivité, des processus cognitifs que l’intervention de facteurs psychosociaux ou biologiques dans un cadre environnement global et planétaire de l’individu en devenir. C’est au regard d’une relecture du concept de stade et de ses avancées pluridisciplinaires récentes depuis les symposiums de Genève des années de l’après-guerre que nous envisageons la possibilité de leur hypothèse décennale en leur adjoignant des fondements éthiques pour préserver le sens et les valeurs de la vie. Ce métissage théorique s’ouvre aux réalités environnementales et culturelles du développement de l’individu, dans un champ sociétal mutationnel en remaniement (Serres, 2004). Cette mouvance s’inscrit dans un foisonnement de travaux interdisciplinaires expliquant l’évolution des individus dans un univers de post modernité où la philosophie profile des horizons éthiques nouveaux face au vide social et aux incertitudes tant géostratégiques, politiques qu’économiques de la mondialisationTo wonder about the theories of development’ psychology and to ask oneself questions on the contemporize philosophy, this is the epistemology prospect of this research. To reposition this “stadistes” and cognitive optics and then, join then with an ethic and bioethics questioning for understand the useful skills for shed the meaning of the life and his befall. This topic shows us the possibility extension about the stage concept during different ages of the life and integrate knowledge about the human development who is based on the existence of models for children and teenager and the explanation given by the” life-span psychology” theory, emergent in the United States of America during the seventies. The author’s works like Freud, Gesell, Piaget, Wallon have known some paradigms who was very famous. Completed by news cognitive models, they have promoted the contemporise search development who high light the affectivity, cognitive processes that the intervention of psychosocial or biologics factories in global environment for the individual. Follow to a rereading of the stage concept and his advanced new multidisciplinary since the Geneva symposium of the after war years that we envisaged the possibility of their decennials hypotheses and to associate them ethic suspicions for preserve the life senses and values. This theories crossbreeding open itself to the environmental and cultural realities of this human development in a societal mutationnel space in recasting (Serres, 2004). This flux is registered in an interdisciplinary multiplying of works who explain the individual evolution in an postmodernist universe where the philosophy comprises ethics horizons who are opposite to the social gap and to the geo-strategic, economics political uncertainties of the globalization
30
Pimpernelle, André Daval René. „Ethique et extension du concept de stade de développement en psychologie aux différents âges de la vie“. [s.l.] : [s.n.], 2005. http://scdurca.univ-reims.fr:80/exl-doc/GED00000153.pdf.
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Ferguson, Stuart Douglas. „Language assimilation and crosslinguistic influence : a study of German exile writers“. Thesis, [Milperra, N.S.W. : The Author], 1996. http://handle.uws.edu.au:8081/1959.7/285.
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Social and textual aspects of the language assimilation of German exile writers are studied. Major differences concern the length of their exile, their foreign language learning ability and their attitude to assimilating, and the primary sources are letters and diaries. Descriptive analysis is performed on the prose, mainly in the area of crosslinguistic influences. Despite their differing assimilation, the prose contains similar crosslinguistic influences. There are consistent changes in crosslinguistic influences during the course of language assimilation, initially determined by the extent of second language acquisition. However, language learning factors give way to social factors with crosslinguistic infuences ultimately governed by the functional independence of the second language. Lexically triggered code-switching is usually a step towards functionally motivated code-switching. Finally a tentative, schematic model of how the process of language assimilation causes and modifies crosslinguistic influences is proposed.
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Serrano, Archimi Carolina. „Cynisme instrumental: quand les managers perçoivent leurs dirigeants comme cyniques : Effets sur leurs réactions au travail exit, voice, loyalty, neglect, silence (EVLNS)“. Aix-Marseille 3, 2009. http://www.theses.fr/2009AIX32072.
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L’objet de la thèse est de décrire et de quantifier l’influence que peut avoir sur les réactions de retrait au travail des managers leur perception du cynisme de leurs dirigeants. Pour ce faire, il convient tout d’abord de définir la notion de cynisme en rappelant, d’une part, les travaux déjà réalisés sur le cynisme en sciences de gestion, et, d’autre part, son évolution historique depuis l’émergence de l’école cynique antique. L’étude de la littérature tant managériale que philosophique a permis d’établir une typologie des cynismes, et de définir le cynisme perçu chez les dirigeants : il s’agit du cynisme instrumental. Pour mesurer l’influence que la perception de ce cynisme peut avoir sur les réactions au travail des managers, deux études ont été menées : La première étude, de nature exploratoire, a permis d’établir le type de cynisme que se représentent les managers. 25 entretiens individuels, un focus group composé de 12 répondants, puis l’analyse de contenu de 320 extraits de presse d’information ont nourri cette étude. La deuxième étude, de nature quantitative, composée de 658 questionnaires exploitables, a permis, d’une part, de valider le cynisme instrumental perçu comme un construit de second ordre composé de trois dimensions, et, d’autre part, de tester l’effet que le cynisme instrumental perçu a sur les réactions de retrait des managers EVLNS (exit, voice, loyalty, neglect et silence). Ces études ont mis en lumière l’échange social qui lie les managers à leurs dirigeants, indépendamment de la distance hiérarchique qui les sépare. Les managers évaluent la qualité perçue de cet échange et adoptent des comportements qui leur permettent de rétablir un équilibre équitable à leurs yeuxThe aim of this thesis is to describe and quantify the influence derived from reactions of work withdrawal of managers based on their perception of cynicism from top management. We define the notion of cynicism by reviewing, on the one hand, work already performed on cynicism within management sciences; and, on the other hand, its historical development since the emergence of the ancient school of cynicism. A literature review, both managerial and philosophical, has made it possible to develop a typology of cynicisms and to define top management cynicism as perceived by managers: instrumental cynicism. In order to measure the influence that the perception of cynicism can have on the reactions of managers at work, two studies were performed. The first study, of an exploratory nature, defined the type of cynicism that managers perceive. It consisted of 25 individual interviews, a focus group composed of 12 respondents, and a content analysis of 320 press extracts. The second study, of a quantitative nature, composed of 658 usable questionnaires, allowed on the one hand to validate the concept of instrumental cynicism, perceived as a second order construct with three dimensions, and on the other hand to test the effect of perceived instrumental cynicism on the withdrawal reactions of managers: EVLNS (exit, voice, loyalty, neglect and silence). These studies point out the social exchange that links managers and their top management, regardless of the hierarchical distance between them. Managers evaluate the perceived quality of this exchange and adopt the type of behaviours that enable them to restore a balance that they consider to be equitable
33
Gray, Benjamin D. „Exile and the political cultures of the Greek polis, c. 404-146 BC“. Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:a6032897-65a4-4180-a17e-7372069e27c5.
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This thesis uses the evidence for a wide range of phenomena relating to the exile of citizens, by judicial decision or through stasis, to investigate the political cultures of Greek poleis in the period c. 404-146 BC: the fundamental ideas about citizenship which were in circulation in poleis in that period. Political communication in the context of exile phenomena forced citizens to make explicit their fundamental assumptions about the criteria for civic inclusion and exclusion and about the extent and basis of civic obligation. Analysis of surviving evidence for that communication thus offers unique insights into prominent Greek ideas about citizenship. This method is applied, in chapters 1 and 2, to laws and discussions relating to, first, lawful expulsion and exclusion and, second, civic reconciliation and the reintegration of exiles; and, in chapters 3 and 4, to the political rhetoric, organisation and ideas of participants in exclusionary stasis and of exiled citizens. Wherever possible, ancient Greek philosophers’ arguments, rhetoric and assumptions are compared with those of non-philosophers. Study of the four different bodies of evidence suggests that most poleis’ political cultures were distinguished by their extremes, paradoxes, indeterminacies and contradictions. In particular, many poleis’ political cultures included very significant, radical norms of civic voluntarism, encouraging citizens to exercise extensive voluntary initiative in political contexts. Moreover, most poleis political cultures were dominated by two coexisting, radically opposed basic paradigms of the good polis and of good citizenship: these are defined in the introduction and chapter 1 as a ‘unitarian teleological communitarian’ paradigm and a ‘libertarian contractarian’ paradigm. In addition to revealing fundamental ideas of citizenship, some of the exile evidence enables study of the effects of those ideas in practice in this period: citizens’ political choices, claims and behaviour in relevant periods of stress, such as a bout of exclusionary stasis or a spell of political agitation while in exile, represent a well-defined and revealing case-study of the multiple, competing effects of those ideas on political interaction. It is argued that the exile evidence suggests that the same fundamental ideas of citizenship were conducive both to civic stability and flourishing and to destructive civic unrest.
34
Thierion, Chantal. „L'Oeuvre lyrique d'Albert Camus“. Lille 3 : ANRT, 1989. http://catalogue.bnf.fr/ark:/12148/cb376188837.
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Laastad, Dyvik Synne. „Performing gender in the 'theatre of war' : embodying the invasion, counterinsurgency and exit strategy in Afghanistan“. Thesis, University of Sussex, 2013. http://sro.sussex.ac.uk/id/eprint/46848/.
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This thesis offers a critical feminist reading of the war in Afghanistan, from invasion, through the practice of counterinsurgency, to the training of the Afghan National Army as a central part of NATO's exit strategy. Empirically it focuses on the discourses, policies and practices of the US and Norwegian militaries in Afghanistan. It draws on a range of material including military doctrine and policy, parliamentary discussions, public policy documents, interviews, political statements and soldiers' memoirs. Deploying the theoretical framework of performative gender with an emphasis on embodiment, it shows how particular gendered bodies are called into being and how the distinct practices of war in Afghanistan produce and rely on a series of multiple, fluid and, at times, contradictory performances of masculinity and femininity. It demonstrates how gendered performances should not be considered superfluous, but rather integral to the practices of war. It illustrates this, first, by examining the production of the (in) visible ‘body in the burqa' alongside the ‘protective masculinity' of Western politicians in the legitimation of the invasion; second, through the ‘soldier-‐scholars', ‘warriors' and the Female Engagement Teams (FETs) in practices of ‘population‐centric' counterinsurgency, examining the ways in which counterinsurgency is a gendered and embodied practice; and third, through the remaking of the fledgling Afghan National Army (ANA) recruits in the NATO exit strategy. The thesis furthers feminist studies on gender and war in International Relations by emphasising the multiplicity of gendered bodies and performances by problematizing singular notions of masculinity and femininity. It contributes to existing literature that reads the war in Afghanistan as a neocolonial and biopolitical practice, enhancing these readings by paying attention to the gendering of bodies and their performances, thereby expanding critical investigations into late modern ways of war and counterinsurgency.
36
RAVIZZA, Eleonora Natalia (ORCID:0000-0003-0074-1872). „(Be)Coming Home. Figurations of Exile and Return as Poetics of Identity in Contemporary Anglo-Caribbean Literature“. Doctoral thesis, Università degli studi di Bergamo, 2012. http://hdl.handle.net/10446/29866.
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Mann, Amy L. „Anis of Dolma Ling: Buddhist doctrine and social praxis through the monasticism of Tibetan nuns in exile“. Scripps College, 2009. http://ccdl.libraries.claremont.edu/u?/stc,66.
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Edwards, Darren M. „Dancing with Heretics: Essays on Orthodoxy, Questioning and Faith“. DigitalCommons@USU, 2010. https://digitalcommons.usu.edu/etd/729.
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While much has been written about the conflicts, supposed or actual, between logic and faith, science and religion, few accounts of the personal turmoil these conflicts can cause exist. Likewise, many of these nonfiction accounts are written from a distinctly polarized place leaning either to science or faith.
In this thesis, I mix research and history with memoir and a sense of poetry to explore my personal experience with this conflict. At its outset, I hoped for this project to capture my struggle as an orthodox member of The Church of Jesus Christ of Latter-day Saints (LDS) in dealing with the questions my own sense of logic provided that institution. This goal was achieved in part. However, by the end of the project I had also captured a narrative exploration of my experience leaving the LDS Church and learning, instead of trusting the authority provided by a structure of orthodoxy, to feel comfortable trusting my own sense of reason.
The first chapter captures my initial struggle with acknowledging questions within a religious structure. This is accomplished, in part, by merging the personal narrative with a researched account of French priest and paleontologist Pierre Teilhard de Chardin. I show both his struggle with questions and faith, and my desire to lean on his example as someone who acknowledged question without leaving his faith--in Chardin's case the Catholic Church. The second chapter, again following this pattern of mixing research with memoir, explores the feelings of exile I had during the time while I was still an orthodox member of the LDS church. This personal narrative is woven into several historical and literary accounts of exile. In the third chapter, I struggle with the question of what to do with the spiritual experiences I had during my time in the LDS Church after having separated myself from that institution. The short fourth chapter takes a strictly narrative line as I address my spiritual and mental outlook upon the completion of this project.
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Oliveira, Wesley Costa de. „Ensinando sobre a natureza da ci?ncia: uma abordagem expl?cita e contextualizada a partir da hist?ria do v?cuo“. Universidade Federal do Rio Grande do Norte, 2013. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16101.
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Previous issue date: 2013-06-10In last decades, the importance of including the contents of the Nature of Science (NOS) in Science Education has been emphasized. Several studies have focused on investigating the conceptions of NOS, supported by students and teachers, as well as design, implement and evaluate proposals that aim to provide a reflection on this theme in the educational context. Considering the complexity of such content, studies indicate the need for explicit and contextualized approaches and the History of Science (HS) is one of the possible paths to this inclusion. We started from the premise that, through a historical study, that aims to discuss the meaning and the basis of our "beliefs", we can know the process of building on what we "believe" and better understand its meaning. This thesis is part of this perspective, proposing to explore the History of the Vacuum, a themed high didactic potential still little used, in order to collaborate with the teaching content of NOS. We present actions on different fronts that originated three products in the context of this research. On the first front, we insert the research and production of instructional materials (three historical texts) to subsidize people interested in the implementation of HPS for educational context through this material. The relevance of this front is justified by the existence of gaps with regard to the production of such material for the context of teacher training. However, we consider that the preparation of instructional material of good quality and accessible does not guarantee that these resources will be used, if they will not be accompanied by discussions in teacher training, on how to use them, contexts and obstacles to be faced. The second part presented refers to the organization and implementation of a workshop for undergraduate students in physics and physics teachers, considering the instrumentalization of these individuals to the preparation and use of teaching strategies to approach aspects of NOS through episodes of History of the Vacuum, as well as the preparation of the text orientation for people interested in implementing the instructional material for secondary education. This guidance text contemplates the difficulties anticipated by the literature of the area and the main challenges faced by the participants about the didactic transposition of HPS for the educational context they were noted during the workshop. The relevance of this second front, in particular, is justified by the existence of gaps with regard to the inclusion of the theme of NOS and the HPS teacher training
Nas ?ltimas d?cadas, a import?ncia de incluir conte?dos de Natureza da Ci?ncia (NdC) no ensino de ci?ncias tem sido enfatizada. Diversos trabalhos tem se preocupado em investigar as concep??es sobre NdC sustentadas por alunos e professores, bem como em elaborar, implementar e avaliar propostas cujos objetivos se relacionam a propiciar espa?os de reflex?o sobre essa tem?tica no contexto educacional. Dada a complexidade desses conte?dos, estudos apontam a necessidade de abordagens explicitas e contextualizadas dos mesmos, sendo a Hist?ria da Ci?ncia (HC) um dos poss?veis caminhos para essa inser??o. Partiu-se da premissa de que, por meio de um estudo hist?rico, que visa discutir o significado e a base de nossas cren?as , pode-se conhecer o processo de constru??o do que acreditamos e entender melhor o seu significado. A presente disserta??o se insere nessa perspectiva, propondo, com o objetivo de colaborar com o ensino de conte?dos de NdC, explorar a Hist?ria do V?cuo, tem?tica de alto potencial did?tico ainda pouco utilizado. Apresentaram-se a??es em diferentes frentes que originaram tr?s produtos no ?mbito do presente trabalho. Na primeira frente, inseriu-se a pesquisa e a produ??o de materiais instrucionais (tr?s textos hist?ricos) para subsidiar interessados na transposi??o da HFC para o contexto educacional a partir do referido material. A relev?ncia dessa frente, em particular, se justifica pela exist?ncia de lacunas no que diz respeito ? produ??o desse tipo de material para o contexto de forma??o de professores. Considerou-se, no entanto, que a elabora??o de material instrucional acess?vel e de boa qualidade n?o ? garantia de que esses recursos venham a ser empregados se n?o forem acompanhados de discuss?es, na forma??o dos professores, sobre como utiliz?-los, contextos e obst?culos a serem enfrentados. Partindo desse pressuposto, a segunda vertente apresentada diz respeito ? organiza??o e implementa??o de uma oficina para licenciandos e professores de F?sica, tendo em vista a instrumentaliza??o desses indiv?duos para a elabora??o e uso de estrat?gias did?ticas para abordagem de aspectos de NdC por meio de epis?dios da Hist?ria do V?cuo, bem como a elabora??o do texto de orienta??o aos interessados em transpor o material instrucional para o Ensino M?dio. Esse texto de orienta??o contempla as dificuldades previstas pela literatura da ?rea (FORATO, 2009) e os principais desafios enfrentados pelos participantes acerca da transposi??o did?tica da HFC para o contexto educacional, que foram notados durante a oficina. A relev?ncia dessa segunda frente, em particular, se justifica pela exist?ncia de lacunas no que diz respeito ? inser??o da tem?tica NdC e da pr?pria HFC na forma??o de professores
40
Foehn, Salomé. „Les philosophes de l'exil républicain espagnol de 1939 : autour de José Bergamín, Juan David García Bacca et María Zambrano (1939-1965)“. Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/2551.
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Spanish Republican philosophers in exile defended the Second Republic, legally proclaimed on April 14, 1931. They embraced the anti-fascist cause rising in the 1920s and the 1930s in Europe. During the Civil War, which lasted three years, they stood among the people. 1939 saw the victory of General Francisco Franco, supported by Nazi Germany and the Italy of Mussolini. Threatened with death, they had no choice but to escape from Spain. Some intellectuals experienced French concentration camps but, for the most part, they found refuge in Latin America, especially in Mexico and Venezuela. In exile, they swore to remain loyal to the Second Republic and to the spirit of the Spanish people. Moved by liberal views and humane ideals, these philosophers belonged to the vanquished, as those everywhere in Europe who rose against Fascist barbarity. As a result, their respective works are still widely unknown today – despite relentless efforts made to promote their thought to a larger audience for over half a century. In addition to the historical context of crisis during the interwar period, the situation of Spanish philosophy itself is suggestive. Indeed, Spanish philosophy was institutionalised at the beginning of the twentieth century only: the Schools of Madrid and Barcelona were created. These politics of cultural and intellectual renovation are first bestowed upon the generation of philosophers I study, born in the 1900s. When the Spanish War erupts, they had become professionals of international recognition. This shows the actual limits of academic philosophy, incapable of acknowledging unorthodox ways of philosophising. The experience of exile itself serves in my opinion as a catalyst: Spanish Republican philosophers in exile seek emancipation from academic conventions to philosophise freely; that is, in Spanish and according to the spirit of the people. No doubt “poetic reason” – the true invention of Spanish Republican exile – stems from this ideal of autonomous thinking.
41
Poulton, Delwynn V. „Water conservation in Brisbane's residential landscapes : towards the optimisation of water in front garden design“. Thesis, Queensland University of Technology, 1998. https://eprints.qut.edu.au/13614/1/13614.pdf.
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One of the most critical issues that the world faces as it enters the new millennium is the provision of a continued supply of fresh water – the source of all life. The depletion problem of this resource through uneducated use is world-wide as well as being specific to Australia. This study centres on this issue in the Australian context with particular reference to gardening practices in Brisbane, the capital city of Queensland. The study examines methods by which fresh water can be saved through innovative garden design options. The cultural philosophies which underpin Brisbane’s suburban residential front gardens were investigated through an examination of literature, painting, and letters of the early settlement days in Australia and, in particular in Queensland. The findings were used to establish the theoretical framework for a qualitative study of seventy two Brisbane gardeners and their gardens. These gardens were selected from sites in a corridor of seven suburbs occupying a south-east segment of the city. The corridor included these components – an outward historical growth pattern, a range of socio-economic and cultural issues, varying soil types, topographical forms and a variety of residential forms and styles with a range of compass frontages. Each selected gardener was encouraged to ‘talk’ about the garden and its design and ‘making’ and the comments were analysed in the light of the author’s theoretical investigations. The results of this investigation provided an understanding of current gardening practices which also involve the use of 50-60 per cent of Brisbane’s domestic water on the garden. The findings suggest that Brisbane’s, and indeed, Australian gardens are based on philosophical notions that have Eurocentric foundations. Alternative and innovative water saving practices were explored and these techniques were modified to suit the design and construction of Brisbane gardens, whilst still satisfying the cultural values behind existing garden practices. The conclusions suggest that if gardeners are to be convinced about adopting water saving techniques, future garden designs must meet existing norms in terms of form and function as well as being able to conserve water.
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Archambault, Héloïse. „L'appropriation de la mémoire collective dans deux romans des Amériques : Le premier jardin, d'Anne Hébert et Los Niños se despiden, de Pablo Armando Fernández“. Mémoire, 2009. http://www.archipel.uqam.ca/2494/1/M11026.pdf.
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Ce travail consiste en une étude comparative de deux romans des Amériques, Le premier jardin, d'Anne Hébert, et Los niños se despiden, de Pablo Armando Fernández, sur la problématique de l'appropriation de la mémoire collective chez les protagonistes. L'objectif du travail est d'analyser les différentes stratégies narratives employées par les auteurs pour mettre en scène l'imaginaire collectif et sa fonction dans l'oeuvre québécoise et dans l'oeuvre cubaine. Le premier chapitre aborde la mémoire sous les angles historique, sociologique, et littéraire. D'une part, l'étude porte sur les formes générales, d'appropriation de la mémoire collective chez les nations québécoise et cubaine, ce qui constitue la mémoire d'un peuple. D'autre part, le travail porte sur l'intertextualité et son traitement, ce qui relève de la mémoire du texte. Ces deux formes de mémoire mettent en lumière l'importance du temps-zéro chez Fernández et de l'inscription dans la tradition européenne chez Hébert. Comme la mémoire collective s'articule selon des composantes spatiales et temporelles, le deuxième chapitre est entièrement consacré à l'étude de ces paramètres. Le recours à la notion de chronotope sert à établir les liens pertinents entre temps et espace, entre mémoire personnelle et mémoire collective. Les systèmes chronotopiques diffèrent pour chaque oeuvre, mais indiquent chaque fois une dynamique particulière des forces mnémoniques en présence et contribuent à dégager les manifestations et les fonctions particulières de la mémoire. L'étude de l'ailleurs au troisième chapitre complète le travail amorcé sur les relations entre spatialité et temporalité. L'exil hébertien et l'utopie fernandienne constituent deux modalités de l'ailleurs. Bien que ces hors-temps et hors-lieux se déploient différemment dans les deux romans, ils témoignent chaque fois de l'importance que les protagonistes accordent à la mémoire de leur collectivité. L'étude de l'intertextualité, des formes d'appropriation de l'imaginaire collectif, de la spatio-temporalité et de l'ailleurs confirment une constante qui se dégage de l'étude de ce corpus multiculturel : un même désir des protagonistes de s'approprier l'imaginaire de leur collectivité, mais dans un dessein différent. Chez Hébert, le désir d'inscription dans une longue généalogie justifie le recours à une histoire peuplée de femmes glorieuses; chez Fernández, construire des assises solides à une nouvelle société plus équitable nécessite une appropriation massive d'éléments constitutifs d'une mémoire collective. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Américanité, Anne Hébert, Chronotope, Cuba, Exil, Intertextualité, Mémoire, Mémoire collective, Pablo Armando Fernandez, Québec, Utopie.
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Mertel, Kurt Cihan Murat. „Toward a Substantive Right of Exit“. Thesis, 2007. http://hdl.handle.net/1974/702.
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This paper deals with an important problem in contemporary political thought: the
problem of ‘minorities within minorities’. The problem lies in the fact that, on one hand, while
illiberal cultural or religious groups may seek to impose internal restrictions on their members
which violate their basic rights as citizens - in the name of the freedom of religion/conscience,
and/or cultural preservation – the state has a responsibility to protect the members of such groups
from harm. On the other hand, the state would be overstepping the boundaries of legitimate
authority - ignoring the freedom of association and conscience - if it intervened in the affairs of
such groups to forcibly change their internal structure to cohere with liberal values.
The necessity of a right to exit one’s inherited religious or cultural community has been
widely acknowledged by philosophers as a solution to the problem of internal minorities, in that,
it is seen both as a means to protect individuals from oppressive cultural and religious practices,
as well as, establishing the necessary threshold groups must meet in order to be immune from
state intervention. But while there may be a broad consensus on the necessity of the right of exit,
there is significant disagreement over the specific content of a right: some philosophers support a
‘minimalist’ or formal conception while others endorse a more substantive formulation, which
involves supplementation with other negative and positive rights.
The aim of this paper is to provide an outline of a substantive right of exit. The
conception I defend involves the provision of an array of negative and positive rights and is based
on a consistent and unequivocal commitment to autonomy, manifested in its most important
element: the provision of a liberal (multicultural) education for minimal autonomy. The upshot of
the education requirement for my conception of the right of exit is that it possesses considerable
transformative power in addition to an enhanced protective role. The distinctiveness of my
account revolves around its emphasis on the transformative function of exit, which seeks to
address the underlying problem by focusing on the long-term challenge of 'liberalizing' cultures.Thesis (Master, Philosophy) -- Queen's University, 2007-09-19 12:00:15.908
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Hood, Stephen l'Argent. „Autochthony, promised land, and exile: Athens and Jerusalem revisited“. Thesis, 2006. http://hdl.handle.net/1911/18918.
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The study examines three myths endemic to Western culture, autochthony (indigenousness), promised land, and exile, taking as figurative representations Athens for autochthony and Jerusalem for promised land. The myth of autochthony is found in ancient Greek literature and the myth of promised land is found in Hebrew scripture. The notion of exile is shown to be a corollary to promised land, and in opposition to autochthony. The philosophy of Martin Heidegger is shown to articulate an essential commitment to autochthony, which is explicitly contrasted to rootlessness and homelessness (what Heidegger takes to be the substance of modernity itself). The philosophy of Franz Rosenzweig is shown to prioritize Jewish exile as necessary for world redemption, a notion of exile explicitly contrasted to autochthony. Nazi Germany exemplifies the opposition of German autochthony and Jewish exile.
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Lin, Meng-Shyuan, und 林孟玄. „Philosophy and Dramaturgy in Jean-Paul Sartre’s No Exit and Samuel Beckett’s Endgame“. Thesis, 2003. http://ndltd.ncl.edu.tw/handle/37109539753337849161.
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碩士靜宜大學
英國語文學系研究所
91
This thesis attempts to explore the thoughts and theatrical forms in Jean-Paul Sartre’s (1905-80) No Exit (1944) and Samuel Beckett’s (1906-89) Endgame (1957). Both plays deal with the existential condition of humankind and share many similar thoughts, but their dramaturgies vary greatly. Sartre’s attempts of elaborating his philosophy and providing solutions for the audience through his dramatic works would become less effective when they confront Beckett’s only presenting the agitating condition of human beings on his stage. Chapter I introduces the general historical context undergone by Sartre and Beckett, which is the primary cause that prompts the contemporaries to have mutual concepts about human existence. Chapter II examines the unique and agitating situation of human existence mutually illustrated in other works of Sartre and Beckett, and also demonstrated by other writers and thinkers before and contemporary to the two authors. Chapter III investigates specifically the existential issues in No Exit and Endgame. Although the two dramatists create two different plays to disclose some different ideas, the two plays are mostly identical in terms of their conceptions of the condition of human beings. Chapter IV focuses on the different theatrical forms employed by Sartre and Beckett. Due to the distinctions of dramaturgies, the dramatic effects of the two plays become very different, and so do the achievements of the playwrights in conveying their ideas about the human world. Chapter V, accordingly, concludes the attempts of the entire thesis: Sartre is inferior to Beckett in terms of dramaturgy although both of them present approximate existential ideas on stage.
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„The Fantasy of Exile : Some reflections on the margins of the 'Unhomely Consciousness'“. University of Technology, Sydney. Faculty of Humanities & Social Sciences, 1995. http://hdl.handle.net/2100/318.
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This thesis is about exile, but exile of a particular nature. I take the term exile discursively and textually, with no particular regard to historical specificities it may offer. In this sense I intend to use the concrete to render the abstract, working backwards from the historically and generally recognised condition of exile - the relegated, the diasporic - to its discursive relocation in various forms of narrative, reflection and representation. In this the measure of the exile will be the continuities re d discontinuities of the discourses of its location. The thesis will argue that the exilic subject - that is, the subject of modern consciousness - is the product of a certain fantasy formation of a subjective homeland projected onto the various margins of discourse, history and geography. This fantasy leads to a fascination and identification of things perceived at the margins or the bounds of a psychopathological homeland, rendering the homeland itself the site of alienation. The thesis argues against the positioning of the subject as alienated 'lack' in favour of a subjective and representative plenitude. The thesis will look to various discourses alienation and ideology, with a particular focus on the philosophy of reflection, phenomenology and psychoanalytic theory (the philosophy of the 'unreflected') to trace a sort of exilic affectability that inheres in the representation of the modern subject. The introductory chapter 'Parenthesis' picks at the relation between the discourses of post-structuralist and post-colonial theory, looking to their fascination with the margins and positing a certain intellectual and political tendency to fantasy. Chapters One and Two explore the problem of representation in these discourses with particular emphasis on the disposition of the subject and its relation to its own reading or metaphysical positioning, taking as its metaphor the representation: relation between the map and the territory. Chapters Three and Four look to the ontogenesis of the subject of exile and its reflective and metaphysical positioning in representation. Chapter Five closes the thesis with an exposition on the fantasy of subjective and representative closure. The fantasy of exile as the fantasy of closure proper.
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Lynch, Maureen. „The design of journals used for reflection“. 2005. http://arrow.unisa.edu.au:8081/1959.8/28365.
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This thesis examines the development of reflective skills. Reflection has been recognised as a prime mode of creating knowledge for project managers. Reflection literature indicates that reflective skills do not develop naturally; guidance, encouragement and facilitation is usually required for managers to reach their highest learning potential. Among the tools suggested to aid this development are written project journals. While there has been research on some aspects of journals, there was little found on the design of reflective journals relevant to developing project management reflection skills. This study has examined the effect or influence of various designs of reflective journals on different facets of reflective learning. The research question was: ????Are there facets of reflection that can be influenced by journal design????? Evidence for the study was first gathered through literature then from journal content and interviews. Literature on reflective learning revealed the facets relevant to the study: definition of reflection, consequences, emotions, temporal factors and individual and organisational culture. Issues identified in journal literature that needed to be applied to the study of reflection development included the journal audience, assessment and format. Participants in the study were final year undergraduates and Masters students who worked on industry based projects over several months. They were requested to keep journals for the duration of the projects, to submit them for examination and then asked to offer feedback on the various journal designs on completion of the projects. The research was conducted over four years, through seven projects, with thirty students taking part. The journal design went through six modifications. The primary findings from the study were: the majority of participants followed the predicted development hierarchy of reflective development; development of reflective skills is dependent on individual and organisational culture; audience does have an impact on reporting of and reflection on concerns; and journal design can facilitate development of some levels of reflection but has no influence on the development of critical reflection.Masters by research thesis
48
Fischman, Dennis K. „Political discourse in exile: Karl Marx and the Jewish question of our times“. 1988. https://scholarworks.umass.edu/dissertations/AAI8822656.
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Karl Marx's philosophy of writing demands his readers help develop his theory by questioning its gaps and contradictions. A crucial question concerns Marx's relation to his Jewishness. In "On the Jewish Question," Judaism stands for civil society and the transformative power of practical need, Christianity for the "political state" and spiritual solutions to material problems. Human emancipation will spring not from politics but "the negation of Judaism": recognizing and overcoming barriers to fully human existence. Marx thus endorses a "Jewish" viewpoint which senses reality as the Hebrew bible does. The Torah conceives human beings in dialogue with God as indispensible partners in creating the world. We are called to act; our action matters. Marx criticizes the Greeks and most Western philosophers for their static, contemplative view of reality. Any ontology which imposes a truth beyond social relations privileges some people and needs, excluding others. By rejecting God, Marx discredits the God's-eye view that leads to false universals. He retains the structure of dialogue between the species and its evolving needs. Hegel had offered the young Marx a dialectical approach to reality, but Marx eventually found Hegel's ontology too Greek. Rather than simply reversing Hegel, though, Marx corrects him as though he were subject to a Jewish worldview. Marx's method resembles the traditional Jewish style of hermeneutics called midrash. It performs the same function: restoring sense to a chaotic world as glimpsed from a particular tradition. The breakdown of social meaning is central to Marx's theory of alienation. The Jewish theme of exile explains Marx's urgency. A group is exiled when society constructs reality to preclude it from expressing or acting upon the needs that constitute its identity. A society in exile frustrates the realization of human purposes. Both workers and capitalist society are exiled. To return, they must believe the world can become human--as their experience under capitalism shows it cannot. Marx's personal exile is that his audience lacks the Jewish context to recognize his theory of how we become free. Theorists continue his work by listening to people in exile and working out different roads to emancipation.
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„Tradition and exile of the intellectuals: a comparative study of Karl Mannheim and Tang Junyi“. 2012. http://library.cuhk.edu.hk/record=b5549662.
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本比較研究討論兩位廣被推崇，卻常被誤解的的知識份子一曼海姆(1893-1947)及唐君毅(1909-1978) 。驟眼看來，他們似乎沒有太大可比擬之處。曼海姆是匈牙利古典社會學家。而唐君毅則為近代中國文化運動一當代新儒家一的中堅人物。在本文看來，他們之所以容易被誤解是他們的思想均有較重要的紕漏，而他們共同作為流亡知識份子的經驗，是導致他們思想的缺失的主要原因，亦是本文將他們作比較研究對象的根據所在。本文演繹曼海姆的思想，尤其針對其中帶試驗性質的不連貫性，至於唐君毅思想的特質是近乎玄想式的觀念主義。本文通過他們各自的流亡經驗及社會本體論處境以解釋他們思想的缺點。按布伯的看法，有利的知識及文化環境須建基於社群內的互動生活，只有在這樣的背景下，社會及文化(傳統)條件才可平衡地交往發展。循這思路出發，本文分析的二位知識份子均生活於長期失卻「家」的狀態一即與個人存在所契合的生活場所一及失卻人置身於「家」中的安全戚、自然白發的戚覺。正是因此曼海姆的流亡可說是直接引發他思想的試驗色彩與性格，他試圖在不同社會與文化脈絡中找尋一個文化的平衡點，卻因將注意力過份著眼於面對各種社會關條而不幸失落在其中，故此他難以找到一個統一的思想觀念或架構來綜合他不同時期的思想，以及其中的不連貫甚或矛盾。至於唐君毅，跟曼海姆剛好相反，只將注意力集中在中國文化及儒家傳統的傳承上，在其流亡期間沒有作出多大文化適應。一方面他離開了他本來身處的社群，男一方面他亦沒有融入新的社會。這正好解釋他觀念及玄想意味甚濃的思想形態，他過份集中於文他想像中，而相對抽離於社會生活及現實。
通過研究這兩位學者，本文提出對「傳統的社會學強度綱領」，指出「傳統」的重要性可同時普及於現代及傳統社會，因為傳統所司的功能對不同類型的社會均有其價值一提供文化框架、文化慣習及文化的信託。本文希望藉理解曼海姆及唐君毅作為流亡知識份子與傳統的關係，推動社會學中對「傳統」的詮析及應用以理解社會生活。
The present comparative study engages with two highly regarded intellectuals who are however also candidates of convenient misinterpretation-Karl Mannheim (1893-1947), the Hungarian classical sociologist, and Tang Junyi (1909-1978), the major spokesperson for the Chinese cultural movement of contemporary Neo-Confucianism. These intellectuals are juxtaposed for the common experience of exile that each had to undertake, which spanned the major part of their mature lives, as well as disrupted their affinity with tradition. Mannheim's and Tang's experiences of exile and tradition are considered here as among the major factors for the misinterpretation that they face, as regarding Mannheim's experimentalism and Tang's contemplative idealism.
On the empirical level, by way of probing into the respective social ontology of Mannheim and Tang as intellectuals in exile, this study establishes their different epistemic predicaments as diametric manifestations of the unhomely and hence unnatural intellectual conditions plaguing them in exile. Unhomeliness designates the condition in which an intellectual loses his home base-an existential realm of familiarity and certainty-that underlies the unity and continuity of his individual and intellectual identity. An unhomely intellectual is situated in an unending intermediate state between home and host, for which the social and cultural orientation of intellectual identity becomes problematic.
Along Martin Buber's line of thinking, a productive intellectual and his cultural condition has to be one of a spontaneous communal setting where there is a balanced interplay of the social and the cultural/traditional dimensions. The experimental incoherence of Mannheim's thought is thus considered here as the predominance of the social factors in his intellectual production during exile. While for Tang Junyi, his primarily contemplative posture even regarding the substantive agenda of Chinese modernisation is the result of the pre-eminence of the cultural/traditional parameter in his intellectual formation.
On the conceptual level, the state and experience of exile also spell the significant breaching and the bracketing of the immediate relationship between intellectual and the cultural tradition he was raised in. Exile thus provides the vantage point for a closer diagnosis of the immediacy of tradition and intellectual, which is generally overlooked in a naturalistic communal context.
The substantive concern with exile notwithstanding, opting for the (re )instatement of tradition in the form of a strong programme of the sociology of tradition comprises the broader leitmotif of the present study. A strong programme for sociological study of tradition reaffirms the centrality of tradition in all forms of societies, even modem society. Tradition as in this dissertation is delineated into the three analytical attributes of cultural framework, cultural habitus, and cultural commitment, viewed as indispensable to the survival of all societies. A strong programme of tradition is meant to rectify the protracted asymmetric relations between tradition and modernity which impedes meaningful exegesis of not only the traditional, non-Western (or non-modem) societies, but modem societies as well. It is also essential for the ongoing reflection of Western sociology and the Enlightenment discourse, regarding their relationship with the alleged 'tradition' that they unwittingly fabricates.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Detailed summary in vernacular field only.
Chan, Siu Han.
"December 2011."
Thesis (Ph.D.)--Chinese University of Hong Kong, 2012.
Includes bibliographical references (leaves 319-350).
Electronic reproduction. Hong Kong : Chinese University of Hong Kong, [2012] System requirements: Adobe Acrobat Reader. Available via World Wide Web.
Abstract also in Chinese.
Abstracts in English and Chinese.
ABSTRACT --- p.i
ACKNOWLEDGEMENTS --- p.iv
Tradition, Intellectual and Utopia: Towards a Strong Programme of the Sociology of Tradition
Chapter 0.0 --- Prologue --- p.1
Chapter 0.1 --- Detraditionalization Thesis and the Strong Programme of the Sociology of Tradition --- p.2
Chapter 0.2 --- Towards a Strong Programme of Tradition in Sociological Inquiry: Thematics --- p.22
Chapter Chapter 1 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile
Chapter 1.0 --- Prologue --- p.50
Chapter 1.1 --- Research Design and Analytical Considerations --- p.51
Chapter 1.2 --- Analytical Framework: Tradition and the Social Ontology of an Intellectual in Exile --- p.59
Chapter Chapter 2 --- Karl Mannheim and a Sociology with Cosmopolitan Intent: The Labyrinth of Tradition and Utopia
Chapter 2.0 --- Prologue --- p.101
Chapter 2.1 --- Karl Mannheim: The Awkward Classical Sociologist --- p.102
Chapter 2.2 --- Stages of Mannheim's Intellectual Development --- p.106
Chapter 2.3 --- German Tradition and Mannheim's Utopian Sociology --- p.108
Chapter 2.4 --- The Crossroad of Traditions and Mannheim's Sociology with Cosmopolitan Intent --- p.122
Chapter 2.5. --- The Labyrinth of Tradition and Utopia: Mannheim and Unrooted Cosmopolitanism --- p.136
Chapter Chapter 3 --- Karl Mannheim's Split Allegiance to Cultural Traditions: The Intellectual Experimentalism of an Unhomely Intellectual
Chapter 3.0 --- Prologue --- p.143
Chapter 3.1 --- Mannheim's Intellectual Experimentalism and Immaturity --- p.144
Chapter 3.2 --- Mannheim's Exile, and his Exile from Exile --- p.148
Chapter 3.3 --- Gaining Access to the Centre: The Immigrant Intellectual in Germany --- p.152
Chapter 3.4 --- Mannheim's Hobson's Choice: The Refugee Scholar in England --- p.157
Chapter 3.5 --- Split Allegiance to Traditions: The Epistemic Predicament of an Unhomely Intellectual --- p.173
Chapter Chapter 4 --- Tang Junyi and Cultural Evangelism: Chinese Tradition and the Utopia of Here and Now
Chapter 4.0 --- Prologue --- p.185
Chapter 4.1 --- Tang Junyi: The Peripheral 'Giant of the Cultural Universe' --- p.186
Chapter 4.2 --- Collective Deliverance from the Tragic: Precocious Settlement of Tragic Consciousness in Chinese Culture --- p.201
Chapter 4.3 --- A Philosophy of Philosophy: The Spirit of Human Unity in the Nine Realms of Mind --- p.221
Chapter 4.4. --- Envisioning a (Confucian) Utopia of Here and Now: Living as Redemption --- p.237
Chapter Chapter 5 --- Tang Junyi's Epistemic Predicament: The Homely Intellectual away from Home
Chapter 5.0 --- Prologue --- p.243
Chapter 5.1 --- The Contemplative and Religious Posture of Tang Junyi's Thought --- p.244
Chapter 5.2 --- Tang Junyi's Engagement with the Pathogenesis of Chinese Intellectual Milieu --- p.249
Chapter 5.3 --- Tradition in Exile: Defending the Centre from a Peripheral Position --- p.255
Chapter 5.4 --- Tradition and Exile: The Intellectual Sojoumer in Hong Kong --- p.263
Chapter 5.5 --- Idealistic Approach and The Homely Intellectual away from Home --- p.277
Chapter Chapter 6 --- Tradition and Intellectuals in Exile: A Comparison of Karl Mannheim and Tang Junyi
Chapter 6.0 --- Prologue --- p.283
Chapter 6.1 --- The Interplay of the Social and the Cultural/Traditional on Exiled Intellectuals: A Comparison of Karl Mannheim and Tang Junyi --- p.285
CONCLUSION
Chapter 7.1 --- Tradition and the Inner-order of an Intellectual Vocation --- p.306
Chapter 7.2 --- Further Thought on Utopia --- p.315
BIBLIOGRAPHY --- p.319
50
Kalbus, Mark Steven [Verfasser]. „Transatlantic negotiations on "hell"? : W. E. B. Du Bois's visit to fascist Germany and Theodor W. Adorno's exile in the land of the culture industry / von Mark Steven Kalbus“. 2009. http://d-nb.info/995993408/34.
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