Dissertations / Theses on the topic '1895-1986'

Ce travail rapproche les œuvres de J. -P. Sartre et de J. Krishnamurti. Désigné comme le futur messie par la société théosophique, celui-ci refuse ce rôle et met la libération inconditionnelle des hommes au cœur de ses préoccupations. Voici donc deux philosophies de la liberté et de l'existence. S'accordant pour déclarer que "dieu est mort", elles soulignent la perversion des morales traditionnelles et refusent le secours de toute religion. Quelle morale alors envisager, dans le contexte d'urgence d'un XXème siècle chaotique ? Dans les deux cas, l'homme est seul - ainsi débarrassé des scories du passé, des mensonges et de l'aliénation. Mais chez Sartre, le repli sur la sphère humaine rend difficile la fondation de la morale et la libération du conflit et de la violence. Chez Krishnamurti, l'homme seul s'ouvre à l' "autre", l'"altérite radicale", dans une liberté venant avec la fin de l'ego, lorsque la pensée prend conscience de ses propres limites. Apres un intéressant négativisme, Sartre valorise une action acharnée et une volonté de positif source d'échecs. Krishnamurti, barrant les voies traditionnelles, prône le rejet du faux et une attitude de non-agir psychologique susceptible de désamorcer les conduites conditionnées. Sa sensibilité à ce qui est éveillé alors une intelligence qui est amour et permet l'action juste. Dans cette perspective, Krisnamurti encourage une éducation différente visant le libre épanouissement d'individus sans peur
This study compares the works ofJ. -P. Sartre and J. Krishnamurti. Designated as the future messiah by the theosophical society, he refused this role and made of man's unconditional freedom his main concern. Thus, here are two philosophies focused on freedom and existence. Agreeing with the affirmation that "god is dead", they emphasize the perversion of traditional morals and refuse the help of any religion. So, which morality can be proposed, in this context of urgency characteristic of the chaotic XXth century ? In both cases, man is alone - alleviated from the burden of the past, of falsehood and alienation. But Sartre, who considers only the human sphere, has a difficulty to find a ground for his ethics, and cannot get rid of conflict and violence. According to Krishnamurti, the situation of aloneness leads to the "other" (or "otherness"), when thought becomes aware of its own limitations. After an interesting period of negation, Sartre chooses restless action and pursues positivity - a source of failure. Krishnamurti, rejecting the traditional ways, insists on an attitude based on negation and psychological nonaction, which can stop conditioned behaviors. Then, sensitivity to what is awakes an intelligence that is love and leads to right action. In this aim, Krishnamurti supports a different kind of education that encourages the free flowering of individuals without fear

Cette recherche concerne la formulation d’une hypothèse de spiritualité laïque et l’analyse de sa retombé dans le champ de l’éducation. Son objectif est de vérifier si par le dépassement des spécificités liées aux religions et aux différents crédos, on peut valoriser dans une optique laïque, le potentiel humain et ses attitudes spirituelles. Dans une première partie on analyse le concept complexe de la spiritualité laïque, qui déborde dans plusieurs implications théoriques. L’attention particulière dédiée au philosophe Jiddu Krishnamurti, se justifie par sa révolution herméneutique entrainée par le bouleversement de toute méthode visant à saisir des vérités. La partie centrale décrit l’action pratique sur le terrain scolaire, notamment dans un institut professionnel de deuxième degré de la ville de Bologne. La problématique abordée concerne l’enseignement de la religion catholique dans l’école italienne et l’absence d’offres formatives alternatives à cet enseignement, malgré les écoles soient obligées par la loi, à les garantir. Par la méthode de la recherche-action on a impliqué les enseignants et les élèves de l’institut, au fin de comprendre si une éducation à la spiritualité laïque peut être conçue et comment pourrait-elle devenir une offre formative alternative à l’enseignement de la religion catholique dans l’école. La dernière partie plonge le regarde sur les sciences de l’éducation et sur les concepts de savoir et d’apprentissage. On analyse les approches éducatives, les méthodes et des dispositifs pédagogiques les plus proches à la conception et à la réalisation d’une éducation à la spiritualité laïque
This research concerns the formulation of a hypothesis of laic spirituality and its analysis involving the field of the education. Its aim is to verify if we can give value to human potential -- and its spiritual attitudes-- in a laic view, bypassing the specific connections to religions and/or different beliefs. In a first part we analyze the complex concept of the laic spirituality, which overflows in several theoretical implications. Great attention is paid to the philosopher Jiddu Krishnamurti, due to the hermeneutical revolution that he accomplishes through the revision of all the methods available to seize the truth. The central part describes the practical action research on the school, in particular in a vocational institute (part of the secondary school system) in the city of Bologna. The approached problem concerns the TCR (Teaching Catholic Religion) in the Italian school and the absence of alternative options to this subject, even if schools administrators are supposed, by law, to offer them. Through the method of the action-research we involved the teachers and the pupils of the school to understand if a laic spirituality education can be conceived and how it could become an alternative to a subject like TCR in the public secondary school. The last part dives into educational sciences and deals with the concepts of knowledge and learning. We analyze the educational approaches, the methods and the closest educational tools to the concept --and the actual practice-- of a laic spirituality teaching

Thesis (MA)--University of Stellenbosch, 2005.
ENGLISH ABSTRACT: The following mini-thesis, Things Fall Apart, Power and Krishnamurti, is concerned with the nature by which power is possibly viewed, maintained and transferred by the characters of Chinua Achebe' s novel, Things Fall Apart. The intent of this analysis is to incorporate traditional literary approaches to issues of power in the novel via polarised conceptions, such as east versus west, black versus white or indigenous culture and traditions versus Christianity. Yet simultaneously, by incorporating the unique world-view of Krishnamurti, power, as possibly represented in Things Fall Apart, will be scrutinised as a selfperpetuating entity which chooses its own agents for its manifestation, outside and not necessarily as results of constructions of race, religion or economical design. Specifically, I am interested in Achebe's fictional construction of the indigenous- African maintenance of power and authority within the novel; before and after the arrival of the European colonialists. Did all African villagers, as represented in the fictitious Umuofia, accept the powers-that-be with non-critical minds, or, was power and authority embedded in the processes whereby the Umuofians became accustomed and socially conditioned by the cultural constructs of their particular society? Personally, I do not perceive either of these approaches to be sufficient in the process of holistically comprehending African adaptation to and adoption of 'western' modes of culture. Instead, I believe that though the encroachment of European mercantilism and Christianity upon the African mental and physical landscape was undeniably brutal, this very brutality was in and of itself not variant, compared to psychological and physical maintenance of power in the indigenous realm. This is a primary area of concern of this thesis. I perceive that the African elite, like the European missionaries, used religion and perceptions of tradition and identity to hold on to their elitist and prestigious positions in the indigenous social network. Secondly, this thesis is critical ofthe perception that the dominant emergence of western spiritual and political constructs, over indigenous structures, is a direct result of the acquiescence or absolute physical and mental defeat of African people. Rather, I perceive that African people - in the processes of becoming aware of a new way of life and in making conscious decisions to incorporate this new world-view into their own life-scheme - altered the manipulation and maintenance of power and authority in indigenous society, within the context of Things Fall Apart. In effect, the transfer of political power in Things Fall Apart is not simply a matter of the destruction of African culture by the Europeans. Instead, it is a result of Africans becoming aware of a new way of life, and adopting aspects of this lifestyle in the place of their traditional norms. Krishnamurti's ideas will be incorporated into the above analysis to present a particular world-view that deliberately strives to counteract the human tendency to cling to philosophies, political persuasions, theories or religious fervor. I have included Krishnamurti in the examination of the tension and psychological conversion of African people (as represented in Things Fall Apart) due to moments when they themselves, in the process of introspection, sought to let go of ancient customs and explore the new and foreign, as represented by Christianity. It is my position that in the moments when indigenous authority was questioned by the masses, so began a multifold process: this included the reconstruction of the African self and the readjustment of power relations within the African collective. Krishnamurti posed the following question: When you are told what to do, what to think, to obey, to follow, do you know what it does to you? Your mind becomes dull, it loses its initiative, its quickness. This external, outward imposition of discipline makes the mind stupid, it makes you conform, it makes you imitate (1974:29). I am aware that by juxtaposing the above idea next to African culture might appear blasphemous in the 'new' South Africa, given the great effort to revive 'African' culture. I do not object to this revival and consciousness of tradition and heritage. Yet, I strongly agree with Krishnamurti that the maintenance of power by a select group of elite Africans in the pre-colonial, colonial and post-colonial dispensations is a result of the conformity and acceptance of the masses of African people of the social, spiritual and economic constructions of the elite. The very patterns whereby Africans think was, through centuries, developed by a select group of individuals, as reflected in Things Fall Apart. Culture and tradition have acted as standards whereby individuals measure the worth of their individuality. Hence, Krishnamurti views the struggle of freedom; the struggle of individuals to shake of cultural or traditional constraints, as crucial to the full development of the human self. "Freedom," he says, "liberty, the independence to express what one thinks, to do what one wants to do, is one of the most important things in life. To be really free ... within oneself, is one of the most difficult and dangerous things" (1974:30. As this thesis progresses, we will probe Krishnamurti's claim that the individual attempt to be free, as possibly represented in Achebe's Things Fall Apart, may be both difficult and dangerous.
AFRIKAANSE OPSOMMING: Die volgende mini thesis, "Things Fall Apart, Power and Krishnamurti" is besorg op die manier hoe mag anskou, behou en oorgedra work binne karakters van Chinua Achebe se novel, "Things Fall Apart". Die doel van hierdie analise is om bewus te raak van die tradisionele liturere benadering tot konsepte soos mag gesien vanuit ft polografiese oogpunt, soos bv. oos teenoor wes, swart teenoor wit of inheemse kuluur en tradisie teenoor Christenskap. Inteendeel, deur die unieke sienswyse van Krishnmurti in te sluit, sal mag soos vervat in "Things Fall Apart", in totaliteit gekritiseer word deur sy eie manifesteringe en nie noodwendig vanuit ft oogpunt van ras, geloof of ekonomie nie. Ek is spesifiek geinteriseerd in Achebe se fiktioneie konstruksie van die Inheemse Afrikaanse behouing van magsbeheer in hierdie novel. Beide voor en nadat Europese kolonisme hier gearriveer het, het Afrikaner inwoners, soos voorgehou in die fiktiese "Umofia" magsbeheer in hulle gedagtes aanvaar? Of was magsbeheer onvoorwaardelik in hulle ingeplant deur die sosiale en kulturele aspekte van hul spesifieke gemeenskap. My persoonlike sienswyse is dat hierdie banadering ft oordeelkundige benadering is om gevolglik die Afrikaner aanvaring en uitoefening van westerse kulturele modes te verstaan. Inteendeel argumenteer ek dat die indringing van Europese merkantalisme en Christendom bo-op die Afrikaner geestelike en natuurkundige landskappe onerkenbaar geweldadig was en dat hierdie geweldadigheid in en vanself nie veranderlik was nie, invergelyking met die sielkundige en fisiese behouing van mag soos voorbehou in die Inheemse koningkryk. Die elite wie die opperpriester van prekoloniale Afrikaner gemeenskap saamgestel het, wie aangedring het op ft vorm van getrouheid tot kulturele en politieke konstruksies soos deur hulle bepaal, het ook die psige krag van die plaaslike dorpsbewoners misbruik. Dit is my primere punt van fokus in hierdie thesis. My argument is dat die Afrikaanse elite, soos Europese sendelinge, geloof en persepsies van tradisie en identitiet gebruik het om vas te kleef aan hul eie elite en invloedryke posisies binne die Inheemse en sosiale netwerk. Tweedens, hierdie thesis is krities van die persepsie dat die verskyning van Westerse spiruturele en politieke konstruksies oor inheemse strukture, ft direkte gevolg was van die instemming tot absolute psise en geestelike omverwerping van Afrikaner mense. Ek sal beweer dat Afrikaner mense, in die proses van gewoont raak aan ft nuwe lewenstyl, doelbewuste keuses gemaak het om hierdie nuwe wereld sienswyse in hul eie lewenstyl te inkorpireer. In hierdie proses is die magsbeheer soos voorbehou in die Inheemse gemeenskap gemanupileer binne die konteks van "Things Fall Apart". Gevolglik, die direkte oordrag van politieke mag in "Things Fall Apart" was nie net eenvoudig ft vernietiging van Afrikaner kultuur deur Europese nie. Inteendeel, dit was ft direkte gevolg van Afrikaners wat bewus geraak het van ft nuwe lewenstyl, en in die proses het Afrikaners hierdie lewesstyl as hul eie aanvaar. Krishnamurti se sienswyse sal geinkorpireer word in die boostaande analise wie se wereldwye sienswyse doelbewus stry teen die mens se geneighheid om aan te kleef aan filosofiese en politieke oortuigende gedagtes van theorie en geestelike opgewondenheid. Ek het spesifiek Krishnamurti se sienswyse ingekorpireer om die konflik en filosofiese veranderinge in Afrikaner mense te ondersoek (soos voorbehou in "Things Fall Apart") as gevolg van oomblikke waarin die Afrikaners hulself introspeksie doen en in dié proses, van hul eie eeue oue tradisies en gewoontes afstand gedoen het om die nuwe forum soos voorbehou deur Christenskap aan te kleef. Dit is my sienswyse dat gedurende hierdie tydperk magsbeheer bevraagteken was deur die magdom van mense. Dis hoe die rekonstruksie van die Afrikaner "Ek" en die herskedulering van magsbeheer verhoudinge binne die Afrikaner kollektief plaasgevind het. Krishnamurti stel die volgende vraag: Wanneer ft mens gesê word wat om te doen, wat om te dink, wat om te gehoorsaam, wat om te volg, weet jy wat dit aan n mens doen? Nmens se brein raak traag en die brein verloor sy inisiatief en sy fluksheid. Die uitwendige, die buitewerking van discipline maak jou brein dom, dit laat jou naaboots. (1974:29). Ek is bewus dat deur bogenoemde idea en Afrikaner kultuur naas mekaar te stel mag as godslasterend voorkom binne die konteks van die "nuwe" Suid Afrika, gegewe die groot inspanning om "Afrikaner" kultuur te hernu. Ek maak nie beswaar teen die heruwing en bewussyn van tradisie en erfenis nie. Ek stem saam met Krishnamurti dat deur die beheer van mag van fi selektiewe groep van elite Afrikaners in die prekoloniale, koloniale en post-koloniale dipensasies te gee, is as gevolg van die aanmeerning en aanvaarding deur die magdom van die Afrikaner gemeenskappe van sosiale, spirituele en ekonomiese konstruksies soos dié van dié elite. Die denks wyse waarlangs Afrikaners dink, was vir eeue lank, uitgebrei deur fi selektiewe groep mense, soos voorgehou in "Things Fall Apart". Kultuur en tradisie het fi standard geword waarby fi mens hom kan mee verlyk om sy waarde as individu te kan bepaal. Om hierdie rede, sien Krishnamurti die geveg vir vryheid as die geveg vir individue om kulturele en tradisionele beperkige af te skud en dis inderdaad belangrik vir die uitbreiding van die mens se eie identiteit. "Vryheid", sê hy, "liberalisme, die onafhanklikheid om uit te spreek wat fi mens dink, te doen wat fi mens wil doen, is een van dié mees belangrikste dinge in die lewe. Om innerlik vry te wees ... is een van die moeilikste en gevaarlikste dinge in die lewe" (1974:30). Soos hierdie thesis voortgaan, sal ek Krishnamurti se beweering dat die individu se poging om vry te wees, soos moontlik voorgestel in Achebe se " Things Fall Apart" dalk beide moeilik en gevaarlik mag wees.

Orientador : Sirio Possenti
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudo da Linguagem
Made available in DSpace on 2018-07-27T16:17:49Z (GMT). No. of bitstreams: 1 Marques_MariaCelesteSaidSilva_D.pdf: 10314647 bytes, checksum: 460fd68bb33f2e311ea59f4224b4faa3 (MD5) Previous issue date: 2001
Resumo: Esta tese é uma investigação sobre o trabalho inventivo do sujeito. A autora analisa panfletos políticos produzidos pelas duas principais frentes político-ideológicas, que disputaram as eleições no Brasil em 1998, centrando o enfoque no processo discursivo para verificar o trabalho realizado pelo sujeito panfleteiro. Sem voltar a velha hipótese do sujeito produtor e considerando o princípio dialógico bakhtiniano e a concepção de inventividade como desenvolvida por Michel de Certeau, a pesquisa busca mostrar que o panfleto é um gênero e um lugar onde o sujeito "trabalha". Esta tese destaca as táticas discursivas do sujeito que são demonstradas a partir da grande diversidade e particularidades na construção do panfleto. Contrariamente à Escola de Análise do Discurso francesa (AD) que diz que o sujeito é assujeitado pela formação ideológica que impõe o que pensar, pela formação discursiva que determina o que deve dizer, as manipulações e subversões apresentadas são resultados do trabalho de um sujeito constitutivo e inventivo como previstos por Bakhtin e por De Certeau. Em suma, a tese mostra que o sujeito é constituído por outros discursos, ou seja, pela ideologia, pelo inconsciente, pela história, mas que não é assujeitado por eles. Com efeito, entre o sujeito origem e o sujeito assujeitado pela maquinaria discursiva, há um sujeito tático que trabalha com materiais lingüísticos
Doutorado
Doutor em Linguística

Leadbeater was a man who made the most startling claims for himself, and made them in a very matter-of-fact way.[4] He declared that he had penetrated the depths of the atom by his psychic powers, discovered the ultimate unit of matter whilst sitting in a park on the Finchley Road in London, and had psychically extracted individual atoms of various elements from the showcases in the Dresden Museum whilst he reclined several miles away. He also claimed to have sent sea spirits to dig out atoms of another element from the mines of Sabaranganuwa in Ceylon while he lay in his bed in Madras in India.[5] He claimed to have explored most of the planets in the Solar System, while his body remained on earth, and described their climates and inhabitants in some detail.[6] He claimed to be in regular communication with the Powers which govern the earth from the Inner Planes, the Masters or Mahatmas, the Supermen who constitute the Occult Hierachy of this planet. And, so he said, he conducted parties of pupils to the secret places in Tibet where these same Masters resided, while the bodies of both the pupils and their guide slept securely in their beds.[7](Excerpt from Introduction pp.3-4)

Doctor of Philosophy
Leadbeater was a man who made the most startling claims for himself, and made them in a very matter-of-fact way.[4] He declared that he had penetrated the depths of the atom by his psychic powers, discovered the ultimate unit of matter whilst sitting in a park on the Finchley Road in London, and had psychically extracted individual atoms of various elements from the showcases in the Dresden Museum whilst he reclined several miles away. He also claimed to have sent sea spirits to dig out atoms of another element from the mines of Sabaranganuwa in Ceylon while he lay in his bed in Madras in India.[5] He claimed to have explored most of the planets in the Solar System, while his body remained on earth, and described their climates and inhabitants in some detail.[6] He claimed to be in regular communication with the Powers which govern the earth from the Inner Planes, the Masters or Mahatmas, the Supermen who constitute the Occult Hierachy of this planet. And, so he said, he conducted parties of pupils to the secret places in Tibet where these same Masters resided, while the bodies of both the pupils and their guide slept securely in their beds.[7](Excerpt from Introduction pp.3-4)

Les situations historiques du XXe siècle ont conduit Julien Gracq, Ernst Jünger et Mircea Eliade à mener une vaste réflexion sur l'Histoire, qui passe par la critique de la Raison historique et de ses fondements : temps linéaire et continu, vecteur du progrès constant. Pour ces trois écrivains, le refus de l'Histoire n'est autre que le refus de tous les historicismes prétendant réduire l'homme à sa seule dimension historique. Si tous les trois se tournent vers le mythe, qui constitue la grande découverte historico-scientifique du XXe siècle, ce n'est absolument pas le fait d'un désintérêt pour l'Histoire. Bien au contraire, leur approche du mythe, qui va de pair avec l'exploration des dimensions du temps autres que linéaire, renouvelle et dépasse l'opposition traditionnelle entre mythe et Histoire. Ceci n'est pas sans conséquences sur le conception que Gracq, Jünger et Eliade se font de la littérature
The historical conjunctures of the twentieth century led Julien Gracq, Ernst Jünger and Mircea Eliade to carry out a far-reaching investigation into History, one which implied a critique of historical determination and its underlying terms : a lineary and continuous temporaliity as the vector of constant progress. For these three writers the refusal of history signified nothing less than the rebuttal of all those historicisms which tend to only consider the historical dimension of the individual. If all three directed their energies towards the domain of myth, which constituted the major twentieth century discovery of historical science, it is certainly not because they were unconcerned with History. On the contrary, their way of engaging with the domain of myth, one which goes naturally with the exploration of other temporal dimensions than linear ones, reinvents and goes beyond the traditional opposition between myth and History. This exploration and the reflection it engenders cannot but be perceptible in the way Gracq, Jünger and Eliade view literature

Cette thèse s’est donné pour but d’examiner dans quelle mesure des formes de stabilisations spécifiques des psychoses peuvent s’appuyer sur certaines caractéristiques du désir maternel. Freud et Lacan ont convenu que, dans l’inconscient, le sexuel, pour les deux sexes, se fonde sur une méconnaissance du sexe féminin et n’est représenté que par une seule figure symbolique, le phallus. Par conséquent, la différence des sexes ne peut s’y inscrire comme telle ; c’est ce que Freud a nommé en 1923 le « primat du phallus ». La fonction paternelle ou fonction phallique, porteuse d’une entame du sujet et d’une limitation de sa jouissance par l’accès au langage organise les représentations inconscientes du sujet. Ces aspects théoriques de la psychanalyse s’organisent essentiellement autour du père et la mère ne semble y intervenir que par ses soins, dans le réel. Lacan a cependant mis en avant que la mère joue un rôle dans la transmission du phallus symbolique en désignant à son enfant le père comme porteur du phallus symbolique et comme objet orientant son désir. La psychose se caractérise par l’inopérance du signifiant du Nom-du-Père. Dans ce travail, nous nous sommes questionné sur le rôle des signifiants maternels lorsque la transmission phallique a échoué. Nous nous sommes intéressé à deux sujets, auteurs contemporains connus : Krishnamurti, orateur philosophique indien et Ludwig Wittgenstein, philosophe analytique. Ces deux sujets étaient de structure psychotique. Krishnamurti décompensa une psychose de type schizophrénique. La psychose de Ludwig Wittgenstein resta compensée tout au long de son existence. Nous proposons ici une lecture des trajets de vie et des choix subjectifs de ces deux personnages selon un angle de vision qui donne à l’objet maternel un rôle prépondérant
The aim of this doctoral dissertation is to determine to what extent some forms of stabilization of psychotic symptomatology can be supported by some characteristics of maternal desire. Freud and Lacan agreed on the fact that in the unconscious and for both sexes, presentation of sexuality is based on the ignorance of the female sex; it is actually only represented by one symbolic figure: the phallus. Therefore, the difference between the two sexes is not presented - Freud coined this phenomenon “the phallus primacy” in 1923. The paternal function (or phallic function) which dents the subject and limits its jouissance through access to language, organizes the subject's unconscious presentations. These theoretical aspects of psychoanalysis fundamentally revolve around the father figure, whereas the mother only seems to be directly involved through her care. Lacan however underlined how important the mother's role is in passing on the symbolic value of the phallus: in front of her child, she refers to the father as the bearer of the symbolic phallus and as the object of her desire. Psychosis is characterized by the inoperativeness of the Nom-du-Père signifier. This study examines the role of the maternal signifiers when the phallic transmission has failed. Two subjects have come under scrutiny, both well-known contemporary authors: Krishnamurti, an Indian philosophical orator, and Ludwig Wittgenstein, an analytic philosopher. Both subjects had a psychotic structure. Krishnamurti decompensated a schizophrenic psychosis. Ludwig Wittgenstein's psychosis remained compensated during his entire life. This work intends to examine these two characters' life courses and subjective choices in a way that gives the maternal object a dominant importance

Le traitement de l'espace dans la littérature fantastique argentine des années quarante à soixante, et notamment son caractère abstrait, peuvent être reliés à un rapport problématique à l'espace, traditionnel en Argentine. La première partie retrace brièvement l'évolution de ce rapport, et en retrouve la formulation dans les essais identitaires des années trente. La seconde est consacrée à Borges, qui crée une nouvelle littérature d'imagination. Borges, après avoir entrepris, dans les années vingt, la fondation poétique d'une ville métaphysique, accentue le processus d'abstraction de l'espace dans son projet littéraire à partir des années trente, aboutissant aux espaces imaginaires, aussi construits qu'abstraits, de ses nouvelles des années quarante. Dans la dernière partie, l'examen du traitement de l'espace, dans les premières oeuvres de Bioy Casares et surtout de Cortazar, permet de distinguer deux étapes majeures : l'invention d'espaces clos utopiques dans les années quarante, puis la représentation d'un espace cerne, ou les angoisses qui suscite en particulier le contexte péroniste viennent réactiver un malaise plus ancien de la ville face à l'espace argentin
The treatment of space in argentine fantastic literature, from the forties to the sixties, and particularly its abstract quality, are to be related to a problematic relationship with space, traditional in Argentina. The first part provides a synthetically approach of this relationship, and of its evolution up to the nineteen-thirties, when it is expressed in a series of critical essays. The second part is dedicated to Borges, his critical approach of the representation of space, and his promotion of abstract spaces in his short stories of the forties. The last part deals with the figures of space in the early works of his followers, Bioy Casares and Cortazar, from utopia closed spaces to a surrounded, insecure space, reflecting both traditional fears and modern anxieties, connected, for instance, with the context of peronism

En France, on n'écrit plus d'épopée depuis deux siècles – celle-ci n'en constitue pas moins un objet structurant, quoique problématique, pour les pratiques littéraires contemporaines. Plus précisément, la double image de l'épopée qui se trouve fondée par les romantiques informe à la fois les reprises des épopées du passé et nombre d'écritures romanesques. D'une part, il s'agit de légitimer le présent en cantonnant l'épopée à un contexte disparu mais sans cesser de la perpétuer comme monument universel. De cette tension témoignent les travaux de philologues comme Georges Dumézil ou Madeleine Biardeau sur le Mahabharata ; traducteurs d'épopées, Philippe Jaccottet et Pierre Klossowski critiquent quant à eux ce paradigme philologique et manifestent, diversement, ses apories. D'autre part, les romantiques inventent le registre épique, qui sauve l'essence de l'épopée en la transférant dans le roman : en réalité, les textes de Jean Giono, Julien Gracq et Claude Simon indiquent que l'épique hérite pour une bonne part des difficultés de l'épopée dans la modernité et qu'il met même en crise les définitions que cette dernière propose du littéraire. Finalement, l'adaptation semble bien constituer une alternative au paradigme moderne ; or, en France, elle reste souvent cantonnée à la réécriture et s'inféode ainsi à l'autorité d'une épopée fantasmée comme parole universelle (Jean-Claude Carrière). Quant à la littérature de genre, fantasy et space opera, elle propose aujourd'hui la fable réflexive de sa propre légitimation en réécrivant le « mythe de la mort de l'épopée » : sa spécificité se construit alors dans les termes mêmes du littéraire moderne qu'elle reprend pour les interroger
Properly speaking, epics have not been written in France for two centuries, but the genre continues to influence contemporary literature. In particular, the “double image” of the epic as the Romantic thinkers construed it still informs both the reinterpretation of classical epics and the contemporary novel. On the one hand, it legitimizes the present by condemning the epic to the past, but without ceasing to perpetrate it as a universal monument. The works of numerous philologists such as Georges Dumézil or Madeleine Biardeau bear witness to this disparity. For their part, translators of epic literature such as Philippe Jaccottet or Pierre Klossowski criticize in diverse ways the philological paradigm and its paradoxes. On the other hand, the romantics invented an epic register which tries to retain the essence of the epic as a genre, transferring it to the novel. However, the texts of Jean Giono, Julien Gracq and Claude Simon indicate that this “epic style” inherits the difficulties of the epic genre itself when it comes to the modern age, even calling into question the modern understanding of literature. Finally, modern adaptations seem to constitute an alternative to the modern paradigm of the epic. However, in France they are often limited to simple rewriting and thus remain faithful to the idealized conception of the epic as a universal utterance (Jean-Claude Carrière). As far as the genres of fantasy and “space opera” are concerned, their narrative rewriting of “the myth of the death of epic” serves their own aim of self-legitimization; their specificity is therefore constructed in the very terms of modern literature that they re-appropriate and put into question

碩士
東海大學
建築學系
93
The study is concerned about the influence of forestry development on settlement spatial change during the Japanese occupation period and Nationalist government period. The forestry industry and spatial development in Tung-Shih are, in accordance with historical time, the subjects of the study. Map analysis is used as the research method. It is applied to investigate those relevant maps found and selected from the Japanese period and National governments period. Through the investigation of maps one against another, along with the historical documentation, the influence of the forestry development can be divided into five substance factors: direct, indirectly, conjunction, support, and service. The maps with different periods of time are superimposed to expose their differences and changes. Following that, these differences and changes are analyzed and explained with the assistance of related literature and interview. Finally, the findings are summarized into three basic systems for comparison. They are forestry, transportation, and settlement systems. Based on the afore-mentioned research viewpoints and method, the theme and contents of the study are focused on: 1.The impact of forestry industry on the settlement space of Tung-Shih. 2.The use of map as the analytical tool to find out the relations between the forestry industry and settlement space. It is found that the management of the forestry industry plays a leading resulted in different role in this study. Different operation policies applied in the two periods performance in the Pa-Hsien-Shan forestry and the Ta-Hsueh Shan forestry business. Each period had different influence on the development the settlement space of Tung-Shih. The function, meaning and structure of settlement space are changed by the coordinated function of the management direction of forestry industry, transportation system, and continuous development and management.

碩士
南華大學
視覺與媒體藝術學系碩士班
99
The objectives are discussing the establishment of "Chinese Floral Art Foundation (CFAF)" by the structural history of the Taiwanese flora arrangement as well as investigating the internal elements of the organization through its performance. By implementing the literary research and in-depth interview, the author discovered that in the period of Japanese colonization, female education and social atmosphere has grounded the basis of the development of Taiwan modern flora arts which demand proportion and form. After WWII, the exchange exhibition and activities between school education and private flora arts classroom have became the ongoing force to sustain Taiwan''s Ikebana. At the end of 1970s, by directly learning and communication with the west, flora design was independently shown and the Taiwanese flora art was firstly changed. The western style marked a new epoch of the style of expression, focusing on color, volume, geometrical model, and changed the model of flora arts and had a significant impact on the leading status of Taiwanese Ikebana. 　 　　During the period of Chinese Culture Restoration Movement, several floral renaissance activities were launched. "Chinese Women''s Orchid Flora Club" firstly completed the mission of restoration of traditional flora arts in the "Exhibition of Chinese Classic Flora Arts." Then, Huang Young-Chuan not only constructed the intrinsic basis of flora arts based on its cultural texts but also established "CFAF". The organization built systematic form, structure and iconic meaning of the Taiwanese flora art through traditional cultural restoration. The establishment of CFAF represented both the distinction between Ikebana and the western flora design and the reconstruction of conventional culture. 　 　　After the establishment of "CFAF," the publics, academics, critics, reporter and participants have been supportive. The foundation has functioned as a practitioner of localizing the Taiwanese culture, experience, and characteristics, even though it has encountered the change of geographical, timing and cultural factors. Under such multicultural context, CFAF formed a new chapter of Taiwanese flora arrangement which is differed from western and Japanese style. Thus, the importance of practicing "the subjectivity of Taiwanese Flora Art" can be illustrated.

The purpose of this thesis was to create an educational product: an application for the Casa-Museu Medeiros e Almeida in Lisbon. This product provides general information as well as a virtual tour of twenty-four selected pieces from the collection. The research found that the main problems that this institution faces, and which are common to others, are its limited financial resources and also a failure to hit the target of the expected number of visitors that its leaders aspire to, despite its advanced cultural policy and the quality of the collection. To solve these problems we chose to work on two main themes: the theme of marketing in the field of arts and the theme of new technology. When considering marketing within the art world, it was found that one of the main concerns of the institutions (which is often ignored) should be communicating and trying to appeal to the public, by adapting to its needs. Hence, the suggestion was to unite several areas: art history, museology, art education and communication (which is not always considered part of these themes). The institution could possibly be more aware and possess a deeper understanding of marketing, and the publicising of their works of art could be done more appropriately, so as to encourage more favourable results. With regard to the impact of new technology, it was found that it has led institutions such as the Casa-Museu Medeiros e Almeida to rethink its concepts concerning the public, space, collection and mission, and has driven them to create other concepts, as was the case with the virtual public or the digital collection. In short, this thesis describes the development of an application designed for all types of users, as an extension of an audio guide, which aims to make the visitor’s experience more interactive while viewing the collection

Until the introduction of the trade liberalization initiatives of 1989, the wine producers of British Columbia appeared to have operated in an environment that fostered less than competitive behaviour. Two factors in particular may have been responsible for creating such an environment: (1) the structure of the industry was inherently oligopolistic; and (2) protection from foreign competition was afforded by the British Columbia government in the form of a wine policy that effectively created non-tariff trade barriers against foreign wine producers. This study econometrically tests the hypothesis that British Columbia wine producers behaved non-competitively during the years 1957 to 1986. A model of the British Columbia wine industry is developed and used to estimate the degree of non-competitive pricing behaviour in the industry, and tests are undertaken to determine whether the estimate of behaviour is consistent with competitive or with other well known behavioral specifications. the main structural components of the industry are described in a model of oligopolistic behaviour using a linear system of equations, in which both demand and pricing equations appear. The parameters which affect each of these equations are estimated using the appropriate estimation technique. The econometric results, and the subsequent statistical tests, support the hypothesis that the domestic wine industry in British Columbia operated in a non-competitive manner between 1957 and 1986. Specifically, the hypothesis of competitive behaviour is statistically rejected, whereas, the hypotheses of Cournot and collusive-type behaviour could not be rejected. These results suggest that British Columbia consumers may have been sacrificing to firms at least a portion of the surplus they would have obtained in a perfectly competitive industry. In addition, it appears that the wine policy of the provincial government helped create a non-competitive industry that will likely have difficulty competing in today's global market for wine.