Dissertations / Theses on the topic 'Kierkegaard, Søren, 1813-1855'
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Backhouse, Stephen Grahame. "Completing the vision : Søren Kierkegaard's pseudonymous texts and Attack upon Christendom." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=79821.
Butta, Glenn Mark. "Søren Kierkegaard and Jude 3 : contending earnestly for the faith." Thesis, University of Wales Trinity Saint David, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683178.
Pons, Eric. "La réception de Kierkegaard dans les pays anglo-saxons." Paris 1, 2004. http://www.theses.fr/2004PA010626.
Goepfert, Marie-Bernard. "Esthétique et absolu chez Kierkegaard : une esthétique du don en dialogue avec l'esthétique contemporaine." Aix-Marseille 1, 2008. http://www.theses.fr/2008AIX10042.
Métivier, Francis. "Le concept d'amour chez Søren Kierkegaard : la fondation de l'existence comme drame." Paris 4, 1998. http://www.theses.fr/1998PA040132.
Love is marked with a paradox as life requires to satisfy three opposing demands, each in its turn: the instantaneous pleasure of esthetics, the ethical duty of the married couple, and the religious faith in the eternal. Love is a mirror or an atom of existence. Its fundamental drama deals with the antinomic relation between a subjectivity linked to pathos and this same subjectivity linked to a dialectical nature. Thus the existential alternative of love causes its existential dialectics. The act of existence and love is a double one, pathetic and natural, dialectic and artistic, where drama is the revenge of man against existential data. But divine love always comes first and is pre-established, so that it turns the relation of love into a three way relation where one can find both one's self and one's neighbor, each being related to love which is for all eternity, the love between two people is unstable, whereas divine love is guided by permanence. So is Christ who loves universally and without distinction; so is man-god who comes closer to god through the poetical and existential imitation of his love. God's love is creation; man's love is imitation. The love of one's neighbor is the same for all whereas strictly human love is only fondness, or even vain and rational interest. Faith, which is always edifying in these acts, teaches us that love neither thinks, hesitate, nor wait
Valcourt-Blouin, Maxime. "Primitivité et subjectivité chez Sören Kierkegaard : étude sur la logique d'un discours philosophique." Master's thesis, Université Laval, 2016. http://hdl.handle.net/20.500.11794/27316.
The present work addresses Kierkegaard's oeuvre from the angle of two notions present in it, primitivity and subjectivity. To do so, an analysis of imagination and passion, of their various functions and of their mutual relations proves itself necessary to the extent that primitivity and subjectivity are linked in the kierkegaardian corpus to these two human faculties. Taking as fulcrum our analysis of these two notions, we shall seek to give an account of their presence in three complementary facets of Kierkegaard's philosophical creation : his conception of the stages of existence, his theory of communication and the application of this theory in his writings. Since primitivity and subjectivity are "possibilities of spirit", since they make spiritual existence possible, our work seeks to be an analysis of the kierkegaardian discourse in its way of understanding humans as both cognitive and affective, these two dimensions of humans being crucial for understanding how they access authentic human and Christian existence.
Negele, Laetitia. "Les Rapports dialectiques du stade esthétique et du stade religieux dans l'oeuvre de Søren Kierkegaard." Université Marc Bloch (Strasbourg) (1971-2008), 2007. https://publication-theses.unistra.fr/public/theses_doctorat/2007/NEGELE_Laetitia_2007.pdf.
Soren Kierkegaard (Copenhaguen 1813-1855) work refers to a few concepts, the Existence, the Subjectivity and the Truth. In this work, we drew a particular attention to the stages of the Existence. They stand for the various possible life offered to an individual being. Thus, existing means belonging either to the aesthetic, the ethical or the religious stage. Kierkegaard considers that the aesthetic Existence differs the most from the religious one. However, despite their differences, the ambiguity somehow remains. Hence, we will question the relation between the aesthetic and the religious stages, as well as the relation of such a purely existencial dialectics with the speculative dialectics of the Hegelian model
Hjertström, Lappalainen Jonna. "Den enskilde : en studie av trons profana möjlighet i Sören Kierkegaards tidiga författarskap /." Stockholm : Thales, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-8528.
Castanha, Ruth Faria da Costa. "Direito e Angústia em Søren Kierkegaard: diálogos com o tempo presente." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/20916.
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The present master’s dissertation is the result of the anguish caused by the Kierkegaardian thought regarding the law and reality of the legal world. The chosen subject speaks in a transversal way with several law trades, mainly with the law philosophy, in which the debate is centralized; easily gets through the Legal Sociology, Psychology and Religious Studies. However, with kindness, invites the Theology to take the floor and to speak side by side with the Law. The theme, from the point of view proposed, wasn’t much explored in the scientific field, that’s why stands out its importance on the comprehension of the anguish which bothers and moves that one that seeks for the correct interpretation of the law. For the sake of debate, we have appropriated of the anguish concept contained in the oeuvre from the Danish author Sören Kierkegaard of various legal aspects concerning what would be the law and its subject
A presente dissertação de mestrado é fruto da angústia causada pelo pensamento kierkegaardiano em face do direito e da realidade do mundo jurídico. O tema escolhido dialoga de maneira transversal com diversos ramos do direito, precipuamente, com a filosofia do direito, em que está centrado o debate; transcorre tranquilamente a Sociologia Jurídica, a Psicologia e as Ciências da Religião. Porém, com carinho, convida a Teologia a assumir a tribuna e discursar lado a lado com o Direito. A temática, sob a ótica ora proposta, foi pouco explorada no campo científico, por isto destaca-se a sua importância na compreensão da angustia que incomoda e move aquele que busca a justa interpretação da lei. Para o debate, nos apropriamos do conceito de angústia contido na obra do autor dinamarquês Sören Kierkegaard de diversas vertentes jurídicas a respeito do que seria o direito e de seu objeto
Zelada, Pierrend Manuel Andrés. "El instante eterno del sujeto : individuo y temporalidad en la subjetividad Kierkegaardiana." Master's thesis, Pontificia Universidad Católica del Perú, 2015. http://tesis.pucp.edu.pe/repositorio/handle/123456789/6687.
Tesis
Lafarge, Jacques. "La diffusion éditoriale d'une oeuvre : l'oeuvre de Søren Kierkegaard au Danemark, en Allemagne et en France (1834-1984)." Bordeaux 3, 1985. http://www.theses.fr/1985BOR30038.
Koterbay, Scott. "A developed description of the Kierkegaardian art object." Thesis, University of St Andrews, 1998. http://hdl.handle.net/10023/14736.
Bousquet, François. "Le paradoxe Jésus-Christ : devenir chrétien par passion d'exister : éléments pour une christologie de Kierkegaard comme question aux contemporains." Paris 4, 1996. http://www.theses.fr/1995PA040072.
This dissertation is a christological reading of the entire published texts of Soren Kierkegaard. This first part - once the choice of the method explained and the check-up of the available documentation established - shows S. Kierkegaard's theory of communication in order to apply it to a good comprehension of this work, as a whole. The second part shows his existential philosophy and the dialectic of stages. The third part looks into the Christian proposal in his whole works, pseudonymous and edifying ; then shows the Jesus Christ paradox as one of the most powerful coherence factor in his works, entirely dedicated to becoming a Christian ; and what gives to Christian faIth its specific form and dynamics. The fourth part, at last, looks into the new questions aroused to modern theologians by Soren Kierkegaard use of four original categories he renew : paradox, instant, incognito
Message, Jacques. "L'idée de saut qualitatif : Kierkegaard, philosophie et musique." Lyon 3, 1986. http://www.theses.fr/1986LYO31016.
Kierkegaard does not conceive of sin as a dogmatic denomination for man's imperfection. He sees it as the very expression of selfhood, as the modern version of antic tragedy. While transforming hegel's analysis, kierkegaard does not ascribe to tragicness the sole meaning of a tension between "steps" of being. There is an internal tension to each of them. Each includes tension between temporal and eternal, happiness and unhappiness, faith and despair. A careful listening of don giovanni while restoring their interfering, allows to understand how sin and hid abyss can be stepped over in one gesture, namely the qualitative difference
Bellaiche-Zacharie, Alain. "Distance et dialectique dans l'oeuvre de Kierkegaard." Paris 4, 2000. http://www.theses.fr/1999PA040240.
Habbard, Anne-Christine. "Kierkegaard et le don." Paris 4, 1998. http://www.theses.fr/1998PA040114.
Lee, Seung-Goo. "The relation of Christianity to the ethical sphere in the thought of Søren Kierkegaard." Thesis, University of St Andrews, 1990. http://hdl.handle.net/10023/13963.
Hogue, Stéphane. "Kierkegaard and the computer : some recent contributions." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=59649.
Goulet, Benoît. "Kierkegaard et l'existentialisme : les lectures mouniériste et maritaine de l'existentialisme moderne et l'héritage de Kierkegaard." Master's thesis, Université Laval, 2005. http://hdl.handle.net/20.500.11794/43587.
Razafindrakoto, Marc Joseph. "Paradoxe de l'existence dans la pensée de Kierkegaard." Lyon 3, 1991. http://www.theses.fr/1992LYO31001.
How does the process of "growing christian" come out of necessity? what is the relation between man plunged in time and god the eternel? man is a synthesis of possibility and necessity, eternal and temporall, infinite an finite. His existential task is to actualize this virtual synthesis. Wheter he reduces his existential reality to the ideel reality or to the social and rational reality, he can only achieve one of the double aspects of this synthesis, and thus he fails in his task, as achieving only one aspect, abolishes the principle of contradiction which is essential to the fact of existing. To abolish this principle means, in existential terms, to be in contradiction with oneself. We consider this contradiction as a paradox, either a rational incoherency or as a logical one. To exist is to actualize this fragile synthesis of contradictory elements. This can only be done referring to god. Existence is still a paradox which is not a concession but a category, an ontological determination expressing the relation between an individual plunged in time and god in his eternity. This paradox is unbearable to reason, a fact no system of knoweldge can integrate. Through the works of kierkegaard, a religious writer and a great master of irony, this study tries to set off the irreducible distance between any rational system and the human existence in its
Morel, Jean. "Kierkegaard et la décision." Paris 1, 2007. http://www.theses.fr/2007PA010611.
Piety, Marilyn Gaye. "Kierkegaard on knowledge." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28884.
There are two basic types of knowledge, according to Kierkegaard: "objective knowledge" and "subjective knowledge." I argue that both types of knowledge are associated by Kierkegaard with "certainty" and may be defined as justified true mental representation (forestilling). I also argue, however, that the meaning of 'certainty,' 'justified' and 'true' is derivative of the object of knowledge. That is, I argue that Kierkegaard employs these expressions in both an objective and subjective sense and that the latter sense is not, as it has often been interpreted to be, subjectivist.
Finally, I argue that an appreciation of the substance of Kierkegaard's epistemology reveals that the charges of irrationalism which have often been made against him, are without foundation.
Adam, Rodolphe. "Lacan, lecteur de Kierkegaard." Paris 7, 2003. http://www.theses.fr/2003PA070026.
Kierkegaard is a Lacan's teaching major philosopher. From 1948 till 1975, on several occasions, he cornes again on the psychoanalysis discours. Always evoked concisely, the religious thinker has however got a crucial function concerning Freud's coming back. The investigating methodology based on the exact reading of all the Lacanian references to Kierkegaard, aims at showing the importance that this last involues according to psychoanalysis basic concepts. Lacan's return to Freudian concept of repetition always take place on his multiples scansions facing Kierkegaard's text of 1843, "The repetition". Where is displayed the Freudian truth : répétition is always missed, never satisfied. Anguish finds also its compass with Kierkegaard to reveal that's what it doesn't deceive and its relation to the Other's desire. With Kierkegaard, instant is also a premiss of logical time founding. At last, existence proved perfectly concordant with Freudian experience. These concepts living to read again Kierkegaard as a thinker of real for Lacan, what draws what isn't Hegelian in psychoanalysis, a real not subordinated to rational
Brezis, David. "Figures et concepts dans l'œuvre de Kierkegaard." Paris 4, 1989. http://www.theses.fr/1988PA040087.
Fox-Muraton, Mélissa. "Logique, langage et existence : Kierkegaard et Wittgenstein." Thesis, Université Clermont Auvergne (2017-2020), 2020. http://www.theses.fr/2020CLFAL005.
Can existence be said, thought, expressed? This question is at the heart of Søren Kierkegaard’s works, which polemically oppose ‘logic’ to the concrete life of singular existing beings, affirming that thinking the logical equates to dying to oneself. For this reason, Kierkegaard has often been seen as an irrationalist or a fideist; these hasty conclusions fail, however, to take into account the important role that logic and language play in his efforts to philosophically describe the irreducible singularity and subjectivity of the existing human being. This study explores the role of logic and language in Kierkegaard’s existential philosophy, confronting it to the thought of Ludwig Wittgenstein, who qualified the Danish philosopher as the most profound thinker of the 19th century. Examining Wittgenstein’s reception of the Dane’s works and the use of logic in Kierkegaard’s philosophy, we show that both thinkers invite us to return to ordinary language and to become attentive to the uses that we make of language, to the diversity and richness of our possibilities of expression. This dialog between Wittgenstein and Kierkegaard further enables us to point out certain difficulties inherent in the Kierkegaardian conception of subjectivity and the forms of incommunicability that this may entail, and reopens the question of self, replacing a substantialist account of self with that of the ‘I’ speaking and expressing himself in and through his existence
Cloutier, Martin. "EST-IL PERMIS DE GAGNER DES HOMMES (À LA VÉRITÉ)? Lecture de Kierkegaard en regard de la communication d'existence." Thesis, Université Laval, 2008. http://www.theses.ulaval.ca/2008/25266/25266.pdf.
Roberge, Valérie. "Méditation sur la liberté inspirée de Kierkegaard et Kundera." Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/29872/29872.pdf.
Goupil, de Bouillé Éric. "Éthique, altérité, vérité chez Søren Kierkegaard, Édith Stein, Paul Ricoeur." Paris 1, 2008. http://www.theses.fr/2008PA010512.
Vessière-Gérard, Natacha. "La foi chez Soren Kierkegaard : la nouvelle immédiateté." Lyon 3, 2007. https://scd-resnum.univ-lyon3.fr/in/theses/2007_in_vessiere_n.pdf.
Faith is defined by Kierkegaad as a second immediacy, in opposition to the first, belonging to the aesthetic sphere. We need to understand how Kierkegaard viewed faith: first as a human and voluntary task in order to clear the obstacles to faith and secondly as a gift from God, notably when one remains within Faith. At the crossroads between the man's task and the gift from God, a rupturere is created: it's repentance and a leap towards faith. But how can we remain within immediacy? Faith for Kierkegaard should not be mistaken for a state, a peacefull possession or an undoubted confidence. A fight, but also an unquestioning joy. Faith's victory will be given to the one expecting it So isn't faith a place but a time and will faith ever emerge from the paradox of mankind and the paradox of Christ
Turchin, Sean A. "Introducing Christianity into Christendom : investigating the affinity between Søren Kierkegaard and the early thought of Karl Barth." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/5461.
Moto, Ndong François. "Vérité et subjectivité dans la pensée de Kierkegaard : les églises établies, facteur d'éloignement de Dieu." Poitiers, 2007. http://www.theses.fr/2007POIT5044.
The thought of Kierkegaard approaches questions bound (connected) to the existence and to the religion, considered as strictly personal experiences (experiments). The kierkegaard's definition of the truth and the subjectivity allows to settle (adjust) the accounts to Hegel and its system, to the crowd and to established order the established churches of which represent one of the most accomplished forms. This doctoral thesis emphasizes the definition of these two concepts : the subjectivity is the truth, and supports that any truth leaves the subject and turns (returns) to it. This vision of the truth and the subjectivity reveals an important aspect of the practice of the religion as place of the subjective truth par excellence : no religion, no church intervene in the relation of the individual to God, or in the report (relationship) of the man to his essential being. The religions and the established churches have to, as a consequence, give up the place (square), for lack of disappearing completely, to the only universal religion, that of the individual (sic)
Deschênes, Jean-Guy. "Le concept de fondement ou les confessions d'un hypocrite : réflexions à la manière de Kierkegaard à partir du Concept d'angoisse." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0028/MQ31706.pdf.
Hayes, Jonathan A. "Kierkegaard's Fear and trembling : a metaphorical reading." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=24086.
Politis, Hélène. "Le discours philosophique selon Kierkegaard." Paris 1, 1993. http://www.theses.fr/1993PA010521.
The first part sums up the main stages in the reception of Kierkegaard's works in France; it demonstrates how some inaccurate interpretations developed and why they persisted. The second part surveys and assesses Kierkegaard's philosophical readings in the danish samlede vaerker (complete works) and papirer (papers). The use Kierkegaard makes of these readings in his works is much more important than is usually acknowledged. (A long annex to the thesis gives a detailed list of the philosophical references in the papirer. ) The third part shows with precise examples that it is through analyzing and discussing the doctrines and concepts of philosophers (above all Hegel), that Kierkegaard constructs his own notions (dialectic of stages, paradox, ethics, repetition, existence, and so forth). A shorter fourth part investigates the philosophical modalities which appear even in his more indirect means of expressions (pseudonymic writing, "philosophical fragments", metaphors, etc. ). Kierkegaard, a reader of philosophers and a fully-fledged philosopher himself: such are the two inseparable facets of our thesis
Mutuale, Augustin. "La question de l’autre dans la sphère religieuse avec Søren Kierkegaard : de la différence quantitative à la différence qualitative." Paris 8, 2006. http://octaviana.fr/document/126281114#?c=0&m=0&s=0&cv=0.
The perspective of this research is meant to be an assimilation of the question put in its title to a way derived from a quantitative difference to a qualitative difference. This assimilation itself is coupled with a thought about Sören Kierkegaard which would have the picture of an organ accompanying a prayer. At its turn, this splitting is part of the scope made up of the big issues of ethic as well as of those cut by Sören Kierkegaard inside morality. The issue of this research is the one of dialectics of love before God as a decisive committment within the concept of neighbour for another ethical approach of the meeting of the other. According to the hypothesis we put forward a true human brotherhood must let itself taught and educated by the kierkegaardian religious. We have refered the argument of our thesis to the current context of fundamentalist acts of violence. In this context, not very favourable to faith or the religious, we turn ourselves as a christian reader of Hegel and Kierkegaard to the latter instead of taking refuge in the peace of reason of the former and that to enter into a subjective understanding of existence developed in its existential topology which by rooting ethic in the religious sphere gives it the power to defeat evil. Against the”father time requirement”, Sören Kierkegaard recommends the christian destiny as a mean to fulfil the aim of the relational existant. In this way, the whole research is steeped in the atmosphere of this questioning “how does anyone become religious ?”
Hüsch, Sebastian. "Möglichkeit und Wirklichkeit : Søren Kierkegaards Entweder-Oder und Robert Musils Der Mann ohne Eigenschaften : Promotionsschrift=Thèse de doctorat." Nice, 2004. http://www.theses.fr/2004NICE2022.
An unbiased reading of Kierkegaard's Either – Or has to come to the conclusion that what the reader has in hand is not a philosophical text but first and foremost a romantic novel. This study asks the question of how an interpretation has to change when Either – Or is read in respect to this formal aspect as much as of the content, or in considering this formal aspect as part of the content, a part of its meaning. The confrontation with The Man Without Qualities will bring to light that the choice of the form of novel rather than that of traditional philosophical treaties can be understood as a philosophical choice, based on reflections on communicability. Both, Kierkegaard and Musil, are dealing with the question of how to live, of “possibilities of existence” and it will become clear that the medium of “fiction”, the medium of the literary text is extraordinarily capable of exemplifying what it really means to have “possibilities”
Igual, Arroyo María Jesús. "Pensée et existence : Kierkegaard et Unamuno." Paris 1, 2000. http://www.theses.fr/2000PA010514.
Barker, Simon John. "Probing the god-space : R.S. Thomas's poetry of religious experience, with special reference to Kierkegaard." Thesis, University of Wales Trinity Saint David, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683109.
BENITO, CHABRIER NATHALIE. "Critique, theorie et pratique de l'education selon soren kierkegaard." Rennes 1, 1998. http://www.theses.fr/1998REN10167.
Criticism, theory and practice of education in s. Kierkegaard. The present study supports the thesis that the issue of teaching is one of kierkegaard's main concerns and that it is apparent in his whole work. Kierkegaard's interest in this issue is particularly patent in his lectures on the dialectics of ethical and ethico-religious communication in which he establishes a fundamental distinction between knowledge communication and power communication. This issue also underlies his reflexion upon the various stages of the individual's development and the construction of the moral self, the outcome of which is the ethico-religious stage. It expresses itself as well even in the paradoxical forms of indirect communication and irony thus building up its own criticism. If teaching communication is the first and foremost issue, kierkegaard also questions the capacity of education to prepare and facilitate teaching communication and even to make it possible
Lavoie, Mathieu. "La relation critique de T.W. Adorno à S.A. Kierkegaard : la force du sujet au moment de sa chute." Master's thesis, Université Laval, 2005. http://hdl.handle.net/20.500.11794/43698.
Valls, Boix Juan Evaristo. "Proliferancias. Literatura y performatividad en Kierkegaard y Derrida." Doctoral thesis, Universitat de Barcelona, 2020. http://hdl.handle.net/10803/669639.
The purpose of this doctoral thesis is to study some of the relationships between language and force on the basis of an analysis of the performative dimension of literature. To this end, a cross-reading of the works of Søren Kierkegaard and Jacques Derrida will be carried out. While in the thought of the former a kind of proto-performativity can be found that, whether as a decentralized authority, irony, faith or indirect communication, disarticulates the productive character of language and turns it into a space of passivity, in the latter literature will embody a performativity that unfolds its force in an incalculable way through a structural deviation or perversion to the functioning of the sign that makes writing a force of rupture. The articulation of these characteristics allows us to outline a literary performativity which, due to its extraordinary, passive and unpredictable nature, we have decided to name with the invented concept of “prolifferance”. The proposal of this term, which entrusts the political dimension of literature to its capacity to displace or depose a symbolic order through the random effects of its force, constitutes the thesis of the present work. Prolifferance is a speech passion rather than a speech act, a disseminated performative, an indirect communication or an excess to words: it gives account of a structural prolixity in language. Hence, prolifferance inaugurates the impossible possibility of the event, and allows us to think of the literary politics of otherness. The first part of this study develops these issues. In the second one, three forms of prolifferance are considered in order to observe their dynamics. Each of these forms stands out for deconstructing one of the instances in which Jakobson established the structure of communication: firstly, the prolifferance of preface thus disarticulates the message as a significant property of a text, and alters the economy of meaning as a circulation of communication; it makes the message the vehicle of a desire. Secondly, the prolifferance of confession deconstructs the figure of the author as a sovereign instance or source of hermeneutic legitimacy; it cultivates, in the word and in the name, a secret, the secretion of a wound, the patience or passion of an unknown truth that enters into writing. Finally, the prolifferance of love letters, an eminent form of the prayer or declaration, removes the figure of the receiver as the sure conclusion of the communicative scene: no one knows who they claim to love when they say they love them; and yet they say it. Prolifferance, the unusual performativity of literature that this doctoral thesis supports, is about this gap between talking and saying. In this decoupling between language and meaning, which coincides with the decoupling between meaning and sovereignty, the politics of writing that it vindicates is established.
Gosselin-Lavoie, Pierre-Louis. "Approches philosophiques de la conversion chez Pascal et Kierkegaard." Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/29911/29911.pdf.
Lee, Min-Ho. "Socrate dans l'œuvre de kierkegaard : l'examen de la conception kierkegaardienne de Socrate dans la thèse universitaire et l'œuvre pseudonyme de Kierkegaard." Paris 1, 2001. http://www.theses.fr/2001PA010502.
Yoon, Hyuneok. "Le cheminement spirituel d'Ingmar Bergman à travers les films principaux après les années 50 : Analyse à travers la Subjectivité kierkegaardienne." Lyon 2, 1998. http://theses.univ-lyon2.fr/sdx/theses/lyon2/1998/hyoon.
Bergman movies belonging to the period directly following 1950 deal with the film director progressive attempt to free herself from commonly accepted values and attitudes. In our opinion, that inward trip leads the spectator to consider the importance of Subjectivity in the Kierkegaardian way. Originally unknown, the freeing power of Subjectivity is gradually discovered by the Bergmanian characters. Three stages can be identified. In the first period movies (Summer Interlude 1951 - The Devil's Eye 1960), the characters rebel against society. Confronted with its conventions and to religious dogmatism they feel powerless and the whole situation hurts them. On the contrary, in the second period (Winter Light 1961 - The Passion of Anna 1969), the characters manage to escape objective truth. This newly conquered freedom opens the way to the concept of choice in the Bergmanian world and consequently to anguish. Moreover the characters are confronted with the experience of losing all reference to common values and they are submitted to various types of violence. During the third period (The Touch 1971 - After the Rehearsal 1984) the characters try to develop the ability to take upon themselves the responsability for their own existence. To be a fully self recognized subject becomes an essential prerequisite. The final stage of the subject freedom is determined by the repetition Gjentagelsen" : endless progression and new beginnings
Hernandez-Dispaux, Joaquim. "L’intimité de l’être : problème de l’existence et ontologie de la subjectivité." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5047.
Our thesis goes on an investigation of the influence of Kierkegaard in the phenomenology of Michel Henry. It is mainly based on the archives of The essence of manifestation, the thesis that Michel Henry defended in 1964. The main claim of our research is to say that the ontology of subjectivity is a genuine thought of existence that participate to what Frederic Worms used to call the « moment » of existence in the French philosophy of the 20th century. We explore three research fields in the problem of existence considered as an ontology of subjectivity. 1/ The idea that the “originary sphere of existence” is grounded on an “absolute relation to the absolute”. 2/ That the kierkegaardian theory of the loss of freedom underlies the “monist concept of existence”. 3/ There is a genuine paradoxology in the ontological problematic which is expressed in Henry’s theory of time and of the body
Brown, Ruairidh John. "Encountering the state : prolegomena to a subjective approach to understanding the relationship between subject and State." Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/11021.
Horeau, Mathieu. "Raison et absolu : histoire d'une triangulation (Kant, Hegel, Kierkegaard)." Paris 1, 2011. http://www.theses.fr/2011PA010537.
Dupuis, Éric. "Poétique et philosophie dans l'oeuvre de Kierkegaard." Thesis, Rennes 1, 2017. http://www.theses.fr/2017REN1S078.
Kierkegaard uses a poetic form in its works, not only by the fictions he composes but also by the pseudonyms he makes speak, who give to the most conceptual texts the fictional appearance of a subjective speech. Thus, the poetic form is not an arbitrary game. It is an answer to the requirements of the thinking of existence, a subjective thinking, for one does not exist in abstraction : be understandable oneself in one’s own existence. An existential thought is not an objective knowledge, which can be given directly : it requires an indirect communication. Such is the role of the poetic form. It is essentially a philosophic employment, and does not make a poet of Kierkegaard. On the contrary, his works tend to denounce the poet’s delusion, especially of the Romantic. The poet confuses possibility with reality, and glide above his own existence. Irony is then needed to free the subject from his delusion, and lead him to the beginning of his personal life, an ethical existence. That’s why the poetic form of Kierkegaard’s works is ironic in itself, for it is to speak the langage of those whom the speech speaks to, an aesthetic langage, in order to lead them to a true thinking of themselves : deceive toward the truth. Philosophically founded to use possibility, which is its form, with the reality in mind, which is its ethical horizon, the kierkegaardian poetic is enabled to present to the individual the dialectical determinations of existence, and show him the passage from possibility to reality : a qualitative leap, as his own decision. Through the poetic, the subjective thinking appears to be maïeutics. The author disappears to hand over the place to the one whom the fiction talks about and whom it speaks to, the one who the author wants to awaken within himself : the Individual
Downing, Eric. "Artificial I's the self as artwork in Ovid, Kierkegaard, and Thomas Mann." Tübingen : Max Niemeyer, 1993. http://books.google.com/books?id=DbFbAAAAMAAJ.
Pelletier, Christian. "Du temps du possible : de l'infini à l'existence." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26851/26851.pdf.