Tesis sobre el tema "Théologie spirituelle – 19e siècle"
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Beneteau, Olivier. "L’Ascension suprême : poétique de l’épopée mystique de Jean-Baptiste Cousin de Grainville à Victor Hugo (1805-1891) »". Electronic Thesis or Diss., Angers, 2024. http://www.theses.fr/2024ANGE0003.
Texto completoFrom the perspective of poetics, the science of the principles of literary forms, the main goal of our study is to enhance the epic sphere in 19th century by studying the structural and thematic development of the heroic genre through the mystical theology. Working from some twenty rare pieces in an abundant corpus (most of them, unfairly forgotten by posterity, are the result of minores), we intend to prove that the epic of the 19thcentury, far from being confined to the classical tradition of the great totemic models from Antiquity, undergoes, after the Revolution, what we consider as a change of paradigm. Moving from a “heroic” epic, referring to Henry Corbin, to a so-called “mystical” epic, influenced by the revaluation of Dante, Milton and Klopstock’s works, the new romantic triad, the epic of the 19th century, supposed to organize society from a founding event, become exclusively prophetic by shifting its perspective from earth to heaven, from politics to metaphysics.Here is to be encountered the keystone of our dissertation, regarding the “critical relation” between literature and mysticism, which demonstrates the evolution of a genre henceforth dedicated to eschatological revelation and reintegration of the fallen soul. Beyond german idealism, we wish to emphasise that the authors of our corpus, educated in the purest catechetical tradition and affected by the new occult and illuminist currents, make the epic no longer a work of war, focused on the historical memory of national battles, but a mystagogic form that draws on mystical concepts to clarify its own running. Related to the revival of mystical studies in Europe since the late 20th century, our subject highlights the dialectic between mysticism, traditionally individual and intimate, and the epic, by global and universal definition, exploring the transformation and limits of the poetic form through the three ways defined by Neo-Platonic theology – purgative, illuminative and unitive– until the ultimate apocatastasis
Billoteau, Elisabeth Emmanuelle. "Julian de Norwich, mystique et théologie". Thesis, Strasbourg, 2014. http://www.theses.fr/2014STRAK006.
Texto completoWhat are the main characteristics of a theology stemming from a mystic experience ? This thesis attempts to answer this question by examining an individual case, that of The Showings of Julian of Norwich (C14th- C15th). The Long Text of this opus enables us to observe a development in the fields of anthropology, Christology and Trinitarian theology. Firmly rooted in her experience of life, Julian’s theological discourse is interwoven with the emotions drawn from that experience. Julian speaks about God in speaking to God and in establishing with her « fellow Christians » an emotional and noetic community. But a mystical experience does not automatically give birth to a mystical theology as understood by Pseudo-Dionysius and Jean Gerson. We are rather in the presence of a prophetical and visionary theology that is fully conscious of its partial, limited, and contextualised nature. We find ourselves at a turning-point in the history of theology and spirituality, which sees the emergence of two separate fields that of scholastic theology and that of spirituality, where previously patristic theology bore witness to a profound unity. The different methodologies used in this research are in the service of a study within two distinct fields : those of theology and the history of spirituality
Sahli, Majdi. "Le soufisme dans Hayy Ibn Yaqzān de Muhammad Ibn Tufayl (av. 1110-1185) : une dimension spirituelle sous-jacente aux aspects philosophiques". Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC023.
Texto completoOrientalists interpret Hayy Ibn Yaqẓān by Muḥammad Ibn Ṭufayl (ca. 1110-1185) as a “philosophical novel” without grasping the Gnostic and Sufi dimension of his work. Yet, the text clearly narrates the steps of Hayy Ibn Yaqẓān’s Ascension. He first discovers God by practising philosophical meditation. Then, he gains the knowledge of God thanks to spiritual meditation. However, behind the philosophical elements we can perceive the doctrinal elements of Sufism. His work is a parable about holiness. It deals with issues of agreement between Philosophy and Religion, and with the dual spiritual dimension of the Saint, which is both exoteric and esoteric. But above all, this text sheds light upon the predominantly theosophical nature of Andalusian Sufism
Neveu, Bruno. "L'Église et l'Université de France : les facultés de théologie catholique des académies 1808-1885". Paris 2, 1993. http://www.theses.fr/1993PA020046.
Texto completoThe class of faculties of theology (catholic and protestant) was instituted by the decree on french university of march 17th, 1808. No trace remained of the corporate autonomy enjoyed by universities under the ancien regime, nor of the link with the papacy, previously assured by the chancellors. The only canonical function was the presentation of professors to the grand master by the archbishop of the principal town of the academic district. Six faculties were created. They were only rarely to confer degrees, but the courses of lectures they offered were attended by relatively large numbers, especially at the sorbonne. The progress of ultramontanism was however to make the bishops and clergy suspicious of such faculties, and their canonical recognition by the holy see seemed increasingly vital. In 1857-58 negociations between paris and rome led to the drafting of a bull granting faculties canonical status. Under the third republic, the government initiated further negociations, and attention returned to the conferring of degrees, now in the context of discussions surrounding the act on the freedom of higher education of july 25th, 1875. The faculties were suppressed in 1885
Andreeva, Lioudmila. "La réception en Russie d'Ernest Hello et de sa descendance spirituelle (Bloy et Huysmans)". Paris 4, 2003. http://www.theses.fr/2003PA040281.
Texto completoMy thesis reconstructs the history of the discovery of the french catholic writers' spiritual world at the end of the XIXth century (Hello, Bloy, Huysmans), discovery made by the philosophical russian setting of the XXth century (Berdaiev and other russian intellectual writers in this period). It analyses in detail the contents of the influence of these french writers on the russian intellectuals, on Berdaiev in particular. My work includes three chapters that, under different perspectives (historical and semiotic approaches), supply an enlightenment dismantling Hello's influence as well as his spiritual descent, up to this day considered "secret", on the development of Berdaiev's thinking
Guillemain, Hervé. "Les directions de la conscience : histoire sociale et culturelle des maladies psychiques et des pratiques thérapeutiques en France (1830-1939)". Paris 12, 2004. http://www.theses.fr/2004PA120019.
Texto completoFrom the Nineteenth-century to 1930, psychological treatments were carried out by administering spiritual advices to the patients. The thesis deals with the religious aspects of those medical treatments : psychotherapy, hypnotism and moral treatment. It ambraces a nex field study located at the crossroad of the religious, medical history and psychological history. Focused on the study of medical practices and on the ever changing notion of mental illness, it follows two guidelines, namely : possession and exorcism. A chronological approach has been selected and within three main periods, the following work aims at comparing medical treatments from a religious and a non-religious perspective. It also describes the confrontations which took place between practitioners, priest and doctors. One has to wait the emergence of psychoanalytical practices, a real watershed in that regard, to see the decline of Christian influence on medical practices, which in turn had a counter effect on theology, religious rites and contributed to the birth of the Christian doctor
Séroussi, Valérie. "De la théologie à la politique : le moment socialiste vrai". Paris 1, 1997. http://www.theses.fr/1997PA010506.
Texto completoThe present work, based on my reading of die Rheinischen Jahrbucher and das deutsche Burgerbuch, is an attempt at rediscovering true socialism healed of the Marxian-Engelsian injury. It is a question of reviving a historical moment, when socialism, born in Germany of French communism, was not yet embodied in marxism. The debate on the relationship between German socialism and theology is therfore redefined around moses heb who considered society to be sacred
Monod, Jean-Claude. "La querelle de la sécularisation : un parcours dans la philosophie allemande, de Hegel à Blumenberg". Paris 10, 2000. http://www.theses.fr/2000PA100120.
Texto completoChamp, Nicolas. "Religion et territoire : l' espace public entre présence confessionnelle et sécularisation dans la France du dix-neuvième siècle, le cas de la Charente-Inférieure (1801-1914)". Bordeaux 3, 2009. http://www.theses.fr/2009BOR30032.
Texto completoFrom 1802 to the First World War, the religious fact’s status was drastically transformed in the French society. From a legal and public recognition by different cults accepted through the 18th germinal year X’s law, the assertion of the religion on the public space is declined from now by an unseen formula, a formula based on a religious competition, under the state’s control. It is the reason why the definition of the public space must be the most extensive as possible and must be composed at the same time of the administrative space, the physical space and the experienced one. These ones are tightly linked to one each other. The different changes of the religious influence in one of these domains will bring repercussions on the other ones. This study will take place in a region where coexist an ancient Protestant minority and a Catholic majority with as a solid reputation a reputation of weak religious ardour. This region is the Charente-Inférieure, a territory until now neglected by the historiography. The goal will be double. On one hand, the objective will be to demonstrate the differences between the Catholic and reformed Churches while underlining in particular the State’s and public administrations’ role with the regulation of these religions’ presence on the public ground. On the other hand, we will attempt to define how the Churches feel and react facing their reconsideration on the public ground, in face of the secularization of the communitarian spaces. While distinguishing analytically the administrative, material and experienced spaces, this study aims to re examine the chronology and ways of affirmation of the religions in the public French space
Arama, Fanny. "Portrait du polémiste en artiste : pratiques et enjeux de l'écriture polémique dans l'oeuvre de Jules Barbey d'Aurevilly et de Léon Bloy (1848-1917)". Thesis, Université de Paris (2019-....), 2020. https://theses.md.univ-paris-diderot.fr/ARAMA_Fanny_va2.pdf.
Texto completoThe polemical impulse commanding both the works of Jules Barbey d’Aurevilly (1808-1889) and Leon Bloy (1846-1917) brings together the two journalist and writers who met and became friends in Paris in 1867. Entering to the cultural scene through literary criticism and journalistic chronicling, they never parted from a certain verbal violence in having to translate a paradoxical relation to the world, between an irresistible attraction for the spotlights of the emerging society of the spectacle and a voluntary withdrawal in an innermost world where an extravagant Catholicism prevails. Studying their works in the light of its polemical dimension makes it possible to consider their writings at the crossroads of the analysis of discourse, literary history and history of communication. Polemical writing, indeed, constitutes a sort of symbolic killing of the interlocutor and raises the question of the relation between literature and action. This modality of expression envisages writing as an active and effective gesture as well as overturns the functions traditionally attributed to language. Fully aware their voices can only convey and seduce through esthetical delight, Barbey d’Aurevilly and Bloy upset the modalities of polemical exchange and raise it to the rank of an art and a morality dictated by apologetic and sacred objectives
Zehiri, Mohammed. "L'institution de juge au Maroc : vers une conciliation entre tradition et modernité (1874-1974)". Thesis, Université Laval, 2013. http://www.theses.ulaval.ca/2013/30190/30190.pdf.
Texto completoMuller, Caroline. "La direction de conscience au XIXe siècle (France, 1850-1914) : contribution à l’histoire du genre et du fait religieux". Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE2086/document.
Texto completoSpiritual direction is a Catholic practice which regained currency in the second half of the nineteenth century: women and men would go through their lives and the movements of their souls with their director, with moral improvement and spiritual progression in mind. The Catholic Church established this practice as one of the vehicles for the transmission of a system of values which puts women at the heart of moral regeneration in France, by turning them into agents of conversion of their families. The resurgence of spiritual direction thus constitutes a pastoral response to the Catholic Church’s project to reclaim the French society, in times when its prerogatives met frequent protest. Yet, the directees’ projects cannot be limited to their directors’: spiritual direction grants access to practical and symbolic resources aiming at adjusting gender norms. The director is also solicited by couples from the French elite to be the go-between and referee of their conjugal life, with the greatest discretion as for their exchanges. The director’s role thus largely exceeds mere control of devotion practices, even though devotional manuals state this as a director’s main function. Even though directors go on fulfiling such a spiritual supervision until the 1880s, the directees’ expectations then bend toward a less spiritually-charged support, leading to conflicts. Such a transformation of the practice of spiritual direction must be linked to the general evolution of “technologies of the Self” (Foucault) and, especially, to the development of psychological medicine
Petit, Céline Danielle. "Jouer pour être heureux : pratiques ludiques et expressions du jeu chez les Inuit de la région d'Iglulik (Arctique oriental canadien) du XIXe siècle à nos jours". Thesis, Université Laval, 2011. http://www.theses.ulaval.ca/2011/26829/26829.pdf.
Texto completoPlaying for happiness and good fortune. Ludic practices and the significance of play among the Inuit of the Iglulik region (Eastern Canadian Arctic). This study deals with some of the uses of play (as a way of acting and interacting) among the Inuit of the Iglulik region in the Eastern Canadian Arctic. It examines diachronically various games practiced by the Iglulingmiut (including both children and adults), in order to identify continuities and changes in the forms of play developed in Iglulingmiut society before and after historical ruptures such as the conversion to Christianity and especially, the transition from a semi-nomadic life based on hunting to a settled life characterized by integration to the wider market economy. Observing that many descriptions made by the explorers and the ethnographers of the nineteenth and early twentieth centuries emphasized the importance of ludic practices in the everyday life of the Inuit groups met in this part of the Canadian Arctic, this research further reflects on the significance of play among the Iglulingmiut, both in socialization processes and in ritual gatherings serving to ensure the reproduction of the group or the cohesion and continuity of the « community », from semi-nomadic times until today.
Underbrink, Mary Clare. ""Le traité des autre mariages" de Jeanne Chézard de Matel (1596-1670) : vers une spiritualité de l'incarnation". Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30049/document.
Texto completoThis work is presented in three parts: a critical edition of the “Treatise on the Four Marriages” of Jeanne Chézard de Matel (Roanne 1596 – Paris 1670), a historical-Theological analysis of the treatise, and an exploration of the theological questions on the Incarnation raised in this treatise, giving rise to an incarnational spirituality. The edition of the text presents research on the life of the author (a mystic from the region of Lyon, foundress of the Order of the Incarnate Word and Blessed Sacrament), her milieu, her sources, her writings, and her theology, as well as research on the history of the treatise (the manuscript, date of composition, copyist, relationship with the “Treatise on the Three Marriages”, and the sources of its content). The second part analyzes the treatise according to two themes: the reading of Scripture and spiritual marriage. The analysis, keeping in mind the treatise’s historical context and sources, seeks to open a theological reflection on the issues raised in the treatise. The third part puts Jeanne Chézard de Matel in dialogue with contemporary theologians, taking as a common point the current reader’s experience. The study explores the relationship between time and eternity and between Creation, Incarnation and Salvation. The work culminates with the presentation of a spirituality of the Incarnation, understood as an eternal and salvific union of love which binds all humans together with each other and with God
Yermolenko, Volodymyr. "Deux époques de la philosophie contre-révolutionnaire : la pensée contre-révolutionnaire en France (1789-1830) et en Russie (1905-1939) : une étude comparative". Paris, EHESS, 2011. http://www.theses.fr/2011EHES0067.
Texto completoThis thesis is focused on the two historical (and national contexts of the counter-revolutionary philosophy, in France between 1789 and 1830, and in Russia between 1905 and 1939. In this movement between the two contexts of the counter-revolutionary philosophy the anti-modern thinking has evolved, reformed and deformed, enriching itself with properly «modern» elements. In the field of the philosophy of history and palingenetic imaginary, it has been evolving from a focus put on the ancient and the tradition (by De Maistre or Bonald) to re-appreciation of the new, novelty and creation (by Berdiaev). In the field of the moral philosophy, a clear evolution can be observed from the pre-modem logic of theodicy (which aims at discovering good under the masque of evil) to the modern logic of critique (which distrusts humanist «good » and tries to discern evil behind its masque). Finally, in the field of the social philosophy, personalist elements are integrated into the anti-modern thinking, traditionally totalizing and holistic. These are signs of the modern grafting into the anti-modern thinking which we were following throughout this thesis. These symptoms also show constellations of an antimodern modernity, pointing at the critique of the modernity by the anti-modern reflection, which, in the course of its evolution, did not hesitate to recapture modern achievements of individuality, liberty, novelty and critique
Puglisi-Kaczmarek, Claire. "Le Commonwealth divin de Thomas Chalmers (1780-1847) : héritage knoxien, contraintes historiques, modèle d'Eglise universelle". Toulon, 2005. http://www.theses.fr/2005TOUL3001.
Texto completoThomas Chalmers, Presbyterian minister, (1780-1847), fought against pauperism and irreligion in urban Scotland during the Industrial Revolution. Because of the dreadful economic and social conditions, he revived the parochial ideal of John Knox in order to found a Godly Commonwealth. The sources of inspirations are the 16th and 17th century social Calvinist ideas which were expounded in the major documents of the European Reformations such as The First Book pf Discipline (1560), the Second Book of Discipline (1578) and the Westminster Confession of Faith (1647). This Calvinist organization was aimed at reforming society so as religion could penetrate all aspects of social, political and economical life. Chalmers took over the ideal to create a Godly Commonwealth in which he could transform members of society into a “New man” within a universal Church. He organized a new educational system within a traditional parish system. First, I will study the originality of his parochial instruction system in the Presbyterian tradition. Secondly, I will analyse the impact of his academic reforms in the definition of a pastoral theology. Finally, I will show how the success of his reforms depended upon the complex relationship between Church and State. In 1843, the foundation of the Free Church of Scotland challenged the alliance. However, it was an opportunity for Chalmers to carry on his mission of a Godly Commonwealth
Dupuis, Jean-Claude. "Mgr Elzéar-Alexandre Taschereau et le catholicisme libéral au Canada français (1820-1898)". Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23859/23859.pdf.
Texto completoSebban, Joël. "Aux sources de la tradition judéo-chrétienne : l'Etat-Nation, la synagogue et les églises chrétiennes en France de Napoléon à Vichy, 1806-1940". Thesis, Paris 1, 2017. http://www.theses.fr/2017PA01H012.
Texto completoHow has the category “Judeo-Christian”, born in the Protestant exegesis in 19th century Germany, been able to gradually define a tradition, and even a civilization called "western" during the interwar period in Europe and the United States? We try to show that these different notions are derived from a complex process of a redefinition of the Jewish and Christian religions by the Nation-State, particularly the French and American nations which have separated Church and State and emancipated Jews on both continents for the first time. The Judeo-Christian tradition has neither been forged out of a reaction to Nazi anti-Semitism which denies Jesus' Jewishness nor soviet atheistic communism. They are neither the only result of a re-evaluation of the Jewish sources of Christianity limited to the field of biblical criticism. "Judeo-Christian" means much more than the term “Hebraic” or the idea of a “Jewish and Christian tradition”. In France, this hyphenation refers to the construction of an institutional equality between the Synagogue and Christian churches and to intellectual and sociocultural processes that accompany them: the connection between antique Judaism and Christianity is rediscovered under a particular prism that reattaches both religious communities to the republican values of the French state. The history of the Judeo-Christian tradition therefore opens a new perspective on the construction of French secularism and the secularization process on both sides of the Atlantic
Gichkina-Stich, Anna. "Le Roman russe d'Eugène-Melchior de Vogüé dans l'histoire intellectuelle, spirituelle, poltique et culturelle de la France". Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040201.
Texto completoThe Russian Novel by Eugène-Melchior de Vogüé comes out just at the right time. At the end of the 19-th century «the horizon of expectation» in France is more than favourable to perceive Russian literature. Satiated and suppressed by the postwar (1871) pessimism, exultant scientism and naturalism the French society begins to feel the need for change in all spheres of life. The loss of position on the international scene makes the country seek for alliance with Russia which becomes the main political goal of France in this historic period. Soon it becomes one of the goals of the viscount’s literary works. Seeing spiritual poverty in contemporary France Vogüé gives emphasis to Christian nature of Russian literature. Bringing the country back to its original Christian values – that is the other goal of Vogüé embodied in The Russian Novel.Before the book comes out in 1886, it is a total success both among intellectuals and general public. Introducing Russian literature in France Vogüé wants his compatriots not only to know and appreciate Russian literary and cultural genius, but to discover specific features of the Russian soul. The French-Russian alliance, cultural and intellectual convergence of the two countries, Russomania among the general public, Russophilia among the intellectuals, rebirth of idealism - these were the numerous echos of The Russian Novel in France
Remanofsky, Sabine. "« In quiet possession of the Gospel » ? : La controverse transcendantaliste et ses déterminants, 1805-1859". Thesis, Lyon 2, 2012. http://www.theses.fr/2012LYO20089/document.
Texto completoTranscendentalism is a religious, philosophical, literary and social movement which can be viewed as the American counterpart of the European Romantic Movement. This “new philosophy”, to use the expression of the contemporary commentators, outraged many orthodox pastors and theologians. However, the reaction against transcendentalism has never really been the object of any substantial and systematic study. Indeed, historians of the movement have concentrated almost exclusively on the description and analysis of the transcendentalists’ ideas in their theological and intellectual context. Consequently, indignant reactions against the new philosophy have been used mainly as a counterpoint to the transcendentalists’ radical new ideas and the few known opponents of transcendentalism have been quoted only in their most intolerant and strident moments.This study puts the conservatives’ criticisms, which have long been neglected by academic research, center stage. It also questions the link between the transcendentalists’ theological and philosophical ideas and their sociopolitical context so as to better understand conservative fears that the new philosophy might be a threat not only to Christianity but, more generally, to the established intellectual and social order. As for the work on the determinants of the controversy, which is focused on the two denominations most active during the dispute, it aims at tracing the contours of the conservatives’ mentalities and at explaining the motivations driving them to participate in the transcendentalist controversy
Defrance-Jublot, Fanny. "Être préhistorien et catholique en France (1859-1962)". Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE5014.
Texto completoIn the second part of the XIXth century in France, the context of secularization created a dividing line between theological and scientific discourses about human origins. In spite of this, several archaeologists publicly displayed their Catholic faith during this period. These archaeologists felt a connection, rather than a boundary, between their faith and their scientific research. They viewed the Bible as symbolic rather than literal and sought in prehistoric remains proofs that supported their Catholic beliefs. Thus, their faith had a certain influence on their interpretations of prehistoric man. Although several facts seemed to testify against historicity of Genesis, Catholic archaeologists always tried to resolve incoherencies and establish acceptable scenarios. They did this for themselves and to support fellow Catholics alarmed by anticlerical objections. I examine these connections but also another boundary: what could be said and what could not be said in the French Catholic community about prehistoric origins in the context of the Modernist crisis
Draper, Michèle. "Restitution de la poésie ˸ la portée des écrits théoriques dans l'œuvre de Gerard Manley Hopkins". Thesis, Sorbonne Paris Cité, 2018. http://www.theses.fr/2018USPCA137.
Texto completoHopkins’ Oxford Essays and Notes as well as his prose writings are of particular relevance for the understanding of his work at large. Chapter I analyzes Hopkins’ Journals and the restitution of natural phenomena and sensations, as well as the use of inscape and instress in descriptive contexts. Chapter II analyzes Hopkins’ Heracliteanism in the poem That Nature is a Heraclitean Fire and of the Comfort of the Resurrection. Resurrection is a synonym for restitution (or apocatastasis in Greek, explaining our choice of the title). We concentrate on the dynamic description of nature in the Journals and the resonance of the Oxford Essays over the twenty years of Hopkins’ activity as a writer and poet. The third chapter is devoted to the 1868 essay « Parmenides », in which we trace the origins of the key-terms of inscape and instress as translations from the Greek of Parmenides’ Poem. Chaper IV examines the import of these notions in Hopkins’ definitions of poetry, the constitutive dialectics of poetry by analyzing the following topics in the Oxford Essays : poetry, its relation to philosophy, to Plato’s dialectics, to Aristotle’s realism and ethics, the definition of voice, imagination and fancy, as well as the analysis of the links between poetical language, truth and reality. Chapter V concentrates on the analysis of man’s singularity by confronting Hopkins’ early aesthetical theories and his more mature uses of hypostatical and eucharistic theologies, in the light of Duns Scotus’s influence. The relation of poetry, theology and anthropology leads us to examine the key notions of pitch and sake in Hopkins’ poetic definition of man. Chapter VI is devoted to the analysis of Hopkins’ rhythmical imagination and sprung rhythm, the keystone of his thought and practice, in relation to his interpretation of Wordsworthian and Coleridgean aesthetics, metaphysics, dramatic theory, poetics and the Pindaric tradition. To conclude, we focus on the importance of Hopkins, as one of the greatest representatives of poetic thought in the XIXth Century along with Coleridge and Hölderlin, hence his influence in XXth century poetry and poetics
Schieber, Emmanuel. "Le retour à Sion : de l'idéalisme au pragmatisme de Juda ha-Ḥasid aux disciples du Ga'on de Vilma". Thesis, Paris 4, 2016. http://www.theses.fr/2016PA040037.
Texto completoSince their expulsion from the Holy Land after the destruction of the Second Temple (70 C.E.), the Jews did not cease to hope to return. Over the centuries, immigration movements (Aliyot) grew, often motivated by millennia aspirations. The most notable are those of the Tossafists of France and England during the 13th century, and later, the Jews of Spain who immigrated to the Holy Land after the expulsion of 1492. In 1700, Rabbi Judah ha-Hasid (1660-1700) organized a collective Aliyah from Eastern Europe to Jerusalem. Later, from 1760, several Aliyah movements emerged such as the immigration of the disciples of Rabbi Israel Baal Shem Tov (1690-1760), known as the Hasidim, and of the disciples of Rabbi Eliahu, the Vilna Gaon (1720-1797), known as the Perushim. The first part of this study analyzes the motivations of these movements, and highlights the redemptive doctrine of the Vilna Gaon through original research on his biography and his innovative works. In its second part, the study analyzes how the Gaon's disciples put the teachings of their master into practice in the Holy land. To grasp the significance of their actions, it is necessary to understand the geopolitical context of the Ottoman Empire and Palestine from the early 19th century, and the particularity of the "Capitulations" governing the status of foreigners. This study shows how the Perushim knew how to act effectively and very innovatively concerning the major challenges which the Yishuv, the Jewish settlement, faced. Among the areas of activity in which the disciples of the Gaon involved themselves were the relations with the ottoman local government and with representatives of the Powers, economic development and the creation of a unique educational system