Thèses : « De Chardin »

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Fasano, Anderson. « O pensamento escatológico de Pierre Teilhard de Chardin ». Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/18379.

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Objectively describe, after analysing subjectively, the Matter circunvolutions in its space-time evolution from Man, who marches to the building of his definite I was the huge challenge to Father Teilhard; and that in the present dissertation was studied along three chapters. The first chapter delineates, thus, historic contextualization of Teilhard de Chardin s work and the fundamental aspects of his Cosmovision in order to enhance through the text, the escathological mark of his thought: his methodology and epistemology, and the traces of cognitive fundamentation of his theology from theological place privileged by him in insights of this nature: the Cosmos. Besides, he had thought of the Mistery of Salvation in a christocentric perspective. His preoccupation in this specific field had its main finality to attempt to connect the Christ announced by the Church as The Savior of the World with the Universe in evolution that aims the Escathological Plenitude in the Omega, Meta-Consummatory in the sótero-cosmic-evolutive process: that was the theme that constituted the third chapter. At last, his actual and relevant systematic view of the All is also a kind of mystical contemplation of a christified Cosmos; in a transfigured Universe in the Love of God that makes His Creation always New.
Descrever, objetivamente, depois de analisar, subjetivamente, as circunvoluções da Matéria em sua espácio-temporalidade evolutiva a partir do Homem, que marcha para a construção do seu eu definitivo, foi o ingente desafio do pe. Teilhard; e que na presente dissertação fora estudado ao longo de três capítulos. O primeiro capítulo delineia, portanto, a contextualização histórica da obra de Teilhard de Chardin e os aspectos fundamentais de sua Cosmovisão de modo a realçar, no decorrer do texto, a marca escatológica de seu pensamento. O segundo capítulo tratou, por sua vez, da estruturação teórica de seu pensamento: sua metodologia e epistemologia, e os traços da fundamentação cognitiva de sua teologia a partir do lugar teológico por ele privilegiado em reflexões dessa natureza: o Cosmos. Ademais, ele pensara o Mistério de Salvação sob uma perspectiva cristocêntrica. Sua preocupação neste campo específico tivera sua finalidade precípua na tentativa de relacionar o Cristo anunciado pela Igreja como Salvador do Mundo com um Universo em evolução que visa à Plenitude Escatológica no Ômega, Meta Consumatória do processo sóterocósmico- evolutivo: esta foi a temática que constituiu o terceiro capítulo. Enfim, atual e relevante, sua visão sistemática do Todo é também uma espécie de contemplação mística de um Cosmos cristificado; de um Universo transfigurado no Amor de Deus que faz Sua Criação sempre Nova.

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Souza, Maria Aparecida de$$d1953. « Criação e evolução : em diálogo com Teilhard de Chardin ». Pontifícia Universidade Católica do Rio Grande do Sul, 2007. http://hdl.handle.net/10923/5273.

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In the light of the Doctrine of Creation and the Theory of Evolution this dissertation studies the Law of Complexity and of Conscience, of Teilhard de Chardin, developed in the work The Human Phenomenon. This law is used as a principle for the analysis of the actual scientific and religious debate between Creation and Evolution. The evaluation of the Teilhardian proposition, the inquiry of the phenomenon of globalization and the ecological crisis with its ethical and social implications is made. The plausibility of the action of such a Law in the transformation of the cosmos in a “cristico” universe is verified.
À luz da Doutrina da Criação e da Teoria da Evolução esta dissertação estuda a Lei de Complexidade e de Consciência, de Teilhard de Chardin, desenvolvida na obra O Fenômeno Humano. Esta é utilizada como princípio para a análise do atual debate científico e religioso sobre a relação entre Criação e Evolução. Faz-se a avaliação da proposição teilhardiana, o exame do fenômeno da globalização e da crise ecológica com suas implicações éticas e sociais. Verifica-se a plausibilidade da ação da mesma Lei na transformação do cosmo em um universo crístico.

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Guerra, Martiniere Luis Felipe. « La filosofía de la naturaleza en Teilhard de Chardin ». Pontificia Universidad Católica del Perú, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/113804.

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Sebastião, Luís Miguel dos Santos. « Possibilidade de Fundamentação da Educação no Pensamento Cosmogenésico de Pierre Teilhard de Chardin ». Doctoral thesis, Universidade de Évora, 2000. http://hdl.handle.net/10174/11056.

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"Sem resumo feito pelo autor"; - A origem profunda deste estudo radica na necessidade imperiosa que o autor sente, na sua prática profissional quotidiana, de ver e fazer ver, claramente, qual a legitimidade e o sentido do trabalho educativo. O contexto em que surge é o da formação de professores. Mais particularmente, é o da componente de pedagogia fundamental dessa formação, entendida a pedagogia fimdamental como a reflexão fundamentadora da acção particular que o Homem exerce sobre si próprio na busca do seu permanente aperfeiçoamento e que dá pelo nome de educação. Ora, se ao pensamento puro é possível viver sem "eira nem beira", para utilizar a expressão tão cara a William James, já a acção concreta não pode prescindir de um fundamento mínimo que a despolete, dirija e sustente. Mesmo que provisório e precário terá que ser, naquele momento e naquele contexto em que a acção decorre, ainda assim, um fundamento. Justamente por isso, formar professores - não nos aspectos estritamente técnico--profissionais que constituem "a arte de ensinar", mas nos aspectos ontológicos e existenciais que constituem "a arte de viver e de ajudar a viver", "a arte de ser e de fazer ser", necessária ao educar -, implica, forçosamente, a procura de uma visão fundamentadora. Mesmo mais que uma procura, pressupõe que se adira convictamente a essa visão, ainda que essa adesão seja temporária, provisória, e essa visão seja aberta, dinâmica e em permanente evolução. A "luz" que possibilita essa visão provém de muitos lugares do saber, das ciências naturais às ciências sociais, da filosofia à religião, da perenidade da tradição à efemeridade da moda, do senso comum à reflexão critica mais elaborada, do saber empírico à tecnologia mais sofisticada. Importa, porém, estar bem consciente de que a luz que ilumina a realidade não é, ainda, propriamente, a visão da realidade. Tal como a "visão dos olhos", também a "visão do espirito" pressupõe um trabalho interpretativo sobre o puro dado, de modo a que se constitua um quadro unificado e pleno de sentido na e para a consciência do sujeito que vê. Sendo assim, uma visão que possa fundar e legitimar o esforço educativo deverá constituir-se como um momento íntimo, interior, em que tudo conflui e se unifica numa representação global, geradora de sentido, a partir da qual a acção é já não só possível, como, até mesmo, imperativa. Uma das primeiras características, senão mesmo a primeira, que uma visão que ambicione fundar e legitimar as acções humanas deve ter é a da globalidade. Só compreendendo o interesse e a importância dos seus pequenos esforços individuais para os esforços colectivos da humanidade, é que o agente encontra a motivação e o élan necessários à sua acção. E, assim, a visão de que necessitamos terá que ser, forçosamente, uma visão global e unificadora do mundo e da vida. Uma mundividência. A visão que procuramos assumirá assim, inevitavelmente, a forma de uma "história do mundo", porque o Tempo, realidade primeira da experiência humana, impede que as visões do mundo sejam descritas . Para darem conta da totalidade da experiência humana elas têm que ser, obrigatoriamente, narradas. Estamos, pois, em condições de formular com precisão o problema que nos conduziu ao desenvolvimento deste estudo e que, se interessa ao formador de professores, interessa, também, ao educador em geral: Qual a narrativa do mundo que, não apenas legitima e dá sentido ao esforço educativo da humanidade, como potencia, ao máximo, as suas múltiplas capacidades?

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SANTOS, Gleidson Luiz Cabral. « A noosfera em Teilhard de Chardin : a história evolutiva do pensamento ». Universidade Federal de Pernambuco, 2011. https://repositorio.ufpe.br/handle/123456789/19025.

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Nesse trabalho, investigamos os aspectos distintos da Antropologia filosófica teilhardiana. No curso evolutivo, que constitui o Fenômeno Humano, ressaltamos a História do Pensamento, o que resulta na formação de uma „esfera‟ pensante sobre a Terra: Noosfera. A partir da gênese da Vida no Mundo, as primeiras formas viventes manifestaram-se em Complexidade orgânica e em crescimento psíquico. Através dosdesdobramentosda Biosfera, revelaram-se a expansão dos seres vivos e a ascensão do psiquismo, até a aparição do Pensamento no Homo Sapiens. A presença do Homo Sapiensforma a Noosfera, o que envolve o nascimento das Culturas e Civilizações como o processo de Socialização. No Mundo moderno, a Totalização coletivista e a Personalização da Humanidade caracterizam a Socialização. Em seguida, o paroxismo da Socialização decorre na Globalização.
n this work, we investigateddifferentaspectsofTeilhardian philosophicalanthropology.In the evolutionary courseof the Phenomenon of Man, we emphasized the History of Thought, which ends with the formation ofathinking'sphere' onEarth, the Noosphere.Since the genesis of Life in the World, the first living forms showed organic Complexity and psychic growth.Because of developments oftheBiosphere, there were the expansionof living beings and the ascension of the psyche to the appearanceof the Thoughtin HomoSapiens.The presenceof HomoSapiensmolds the Noosphere, whichcovers the birthof Culturesand Civilizationsas the Socializationprocess.In theModern World, thecollectivistTotalization andthe Personalization of Mankind characterize theSocialization.Then, the paroxysm ofSocializationresults inthe Globalization.

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Laird, Martin S. « A study of the function of mysticism in the thought of Pierre Teilhard De Chardin ». Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Carrière, Marie-Rose. « L'évolution biologique et psychique selon Charles Darwin et Pierre Teilhard de Chardin ». Thesis, University of Ottawa (Canada), 1993. http://hdl.handle.net/10393/6871.

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C'est a travers la science et par la science que l'Homme a pris conscience de son Evolution. L'Homme s'en est ensuite convaincu. La science demontre, en plus, que l'Evolution elle-meme est soutenue par un courant evolutif special qui se poursuit a travers la duree et l'espace. Elle est, cette Evolution, flexible, souple et tenace. Elle poursuit toujours son chemin et par En-Avant et par En-Haut. Rien ne peut l'en empecher. Elle continuera d'evoluer jusqu'au temps ou elle atteindra son point omega. L'Homme actuel peut couper le fil de l'Evolution bio-terrestre et meme rater le plus-etre de son Evolution. Mais pas celui de l'Evolution generale c'est-a-dire de l'Univers, car l'Evolution reussira malgre ces contre-coups. Ne nous attardons pas dans les dedales evolutifs. Qui nous dit que, seule, notre planete--Terre--soit un domaine d'intelligence? Attendons les nouvelles explorations ou les nouveaux signaux d'etres extra-terrestres$\sp1$! ftn$\sp1$cf. Teilhard de Chardin, Comment Je Crois, tome 10, "Une suite aux Problemes des Origines humaines: La Multiplicite des Mondes habites", 1953, p. 273.

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Souza, Maria Aparecida de. « Cria??o e evolu??o : em di?logo com Teilhard de Chardin ». Pontif?cia Universidade Cat?lica do Rio Grande do Sul, 2007. http://tede2.pucrs.br/tede2/handle/tede/5895.

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? luz da Doutrina da Cria??o e da Teoria da Evolu??o esta disserta??o estuda a Lei de Complexidade e de Consci?ncia, de Teilhard de Chardin, desenvolvida na obra O Fen?meno Humano. Esta ? utilizada como princ?pio para a an?lise do atual debate cient?fico e religioso sobre a rela??o entre Cria??o e Evolu??o. Faz-se a avalia??o da proposi??o teilhardiana, o exame do fen?meno da globaliza??o e da crise ecol?gica com suas implica??es ?ticas e sociais. Verifica-se a plausibilidade da a??o da mesma Lei na transforma??o do cosmo em um universo cr?stico.

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Bueno, Laguna Marino. « Pierre Teilhard de Chardin : Derivaciones Filosóficas de La Teoría de La Evolución ». Bachelor's thesis, Universidad Nacional Mayor de San Marcos, 2003. https://hdl.handle.net/20.500.12672/2680.

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Se hace una síntesis de la realidad científica hasta hoy conocida acerca de los orígenes de la vida, la aparición del hombre y las diversas concepciones del universo, tomando como base diferentes publicaciones y trabajos especializados. (Capítulo I) En el Capítulo II se expone la visión de Pierre Teilhard de Chardin sobre el origen del Universo y la aparición de la Vida que él llama Cosmogénesis y Biogénesis. Se expone la Teoría de Teilhard sobre la creación ex nihilo, la nada y la multitud. Al abordar el problema del cambio la tesis de Teilhard es que todo el Universo está en un proceso de cambio y que este descubrimiento viene a ser como el rayo que ilumina ante nuestros ojos la historia del Universo.Pero el cambio se realiza en el Tiempo, requiere tiempo. Ante el hombre se abren dos abismos: El Espacio y el Tiempo La vida presupone la Previda, pero más importante todavía es que para Teilhard es inútil el paradigma dualístico Espíritu – Materia expuesto por Descartes con su distinción entre “res cogitans y res extensa” porque para Teilhard hay “una sola materia que llega a ser espiritual.” En el Capítulo III se trata de la aparición del Hombre que Teilhard llama Noogénesis.Con la aparición del hombre la capa reflexiva pensante ha envuelto toda la Tierra. El Investigador Científico ( hoy día son legión) es una nueva especie, lo llama “Homo Progressivus” para él vale más saber que tener. El futuro del hombre es la unidad universal. Toda la evolución nos lleva a la socialización. Es una fuerza cósmica la que nos arrastra a la unidad. Como resultado de esta unidad el hombre llegará a una cuarta etapa: el punto Omega. Será el resultado de la unión de millones de cerebros, será un mundo cada vez más unido. Así como las células uniéndose hasta cierto grado de complejidad dieron origen al cerebro, así millones de cerebros unidos darán origen a una nueva humanidad. Al final de los tiempos Cristo (punto Omega) asumirá a toda la Humanidad.
Tesis

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Kota, Victor M. « Le Christ cosmique de Pierre Teilhard de Chardin esquisse d'une etude de ses deux principaux ouvrages / ». Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Belet, Jean-Claude Chouvier Bernard. « Approche clinique d'états psychiques particuliers ». Lyon : Université Lumière Lyon 2, 2004. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2004/belet_jc.

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Puello, Bedoya Mauricio. « Postectónica : ultrabiología, noosfera y màquina, en el hábitar planetario de Teilhard de Chardin ». Doctoral thesis, Universitat Politècnica de Catalunya, 2017. http://hdl.handle.net/10803/460904.

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The cosmology presented in the first half of the twentieth century by Jesuit priest and career palaeontologist, Pierre Teilhard de Chardin (Sarcenat, France, 1881 - New York; 1955), is structured around the hypothesis of the existence of a universal and evolutionary symbiosis process between Matter and Spirit, whose full incorporation and final state of unity Teilhard calls the Omega Point. Taking into consideration the scientific-religious principles of Teilhardian cosmology, the purpose of this thesis is to make an approach towards the phenomena of human planetisation in relation to the disciplinary foundations of architecture. According to Teilhard with the appearance of human beings (the Human Phenomenon), specifically of its thinking power (Power of Reflection, representative of the Spirit in nature), from the Neolithic onwards there comes a new stage in cosmic evolution, the Noogenesis, to which the practice of architecture belongs, whose primordial nature would be noogenetic: a 'spiritualization machine', psychization or centring of the material dispersion. The thesis works based on three components of Teilhardian cosmology: * ULTRABIOLOGY: understood as the integrity that maintains the different scales and material typologies of the evolutionary symbiosis Matter-Spirit joined and in correspondence. * NOOSPHERE: a new layer of the Earth, constituted purely of the human mind that from modernity becomes an integral part of the planet's structure, as much as the geosphere and the biosphere; a phenomenon in which for the first time is mankind can be seen as massified or totalized with the Earth (Humanity-Planet unit). * MACHINE: device for the condensation and expansion of the Human Energy activated in nature, with which energization, humanization or spiritualization of Matter is applied, and in which the entirety of accrued human invention is encompassed, especially that of architecture, additionally considered as the archetype of the universal Matter-Spirit convergence. By the planetisation in modernity, the evolutionary process of universal Matter-Spirit convergence, two simultaneous and complementary physical-spatial projects are present: the construction of Earth as an emerging human habitational unit susceptible of architecturizing; and the configuration of planetary infrastructure networks that integrate and planetize the fragmented, 'spiritualizing machines' of the city and the architectural units. For the first project (the architecturalization of Earth), the thesis stops on modern planetary imaginary, and from there to the three more general symbolic dimensions being irradiated from the earthly sphere: the round, the fiery and the stony, where the Earth¿s unifying capability is activated. For the second Project (the "spiritualization machine" of the planetary infrastructural networks) the thesis is organized around the three levels of the Teilhardian reflexive or noogenetic activity: * REFLECTION, or the progressive concentration and progressive winding capability, that human psychic energy has upon itself; a category to which correspond infrastructures that promote greater indexes of integration, connectivity and planetary link between individuals and human communities. * INFLECTION, or the impulse to the winding experienced by existing living and inert Matter under the influx of activated human psychic energy; a reflexive category to which correspond the infrastructure networks geared towards the massive transformation of the biosphere and the geosphere, towards higher levels of Humanity-Earth massification, and new states of materiality of the planetary habitation. * CIRCUNFLECTION, or the total coverage of the planet, reached from the two afore mentioned reflexive processes; a reflexive category to which correspond the infrastructures capable of reaching Earth unity on their own (communicative and war infrastructures), as well as those dedicated to the extra-planetary transfer of the Human Energy.
La cosmología enunciada en la primera mitad del siglo XX por parte del sacerdote jesuita y paleontólogo de formación, Pierre Teilhard de Chardin (Sarcenat, Francia, 1881 - Nueva York; 1955), se estructura en torno a la hipótesis de la existencia de un proceso universal y evolutivo de simbiosis, entre la Materia y el Espíritu, cuya incorporación plena y estado final de unidad Teilhard denomina Punto Omega. Según Teilhard, con la aparición del ser humano (el Fenómeno Humano), específicamente de su potencia pensante (poder de Reflexión, representante del Espíritu en la naturaleza), se configura a partir del Neolítico una nueva etapa de la evolución cósmica, la Noogénesis, a la cual pertenecería la práctica de la arquitectura, cuya naturaleza primordial sería noogenética, es decir: una "máquina de espiritualización", psiquización o centración de la dispersión material. La tesis trabaja sobre tres (3) componentes de la cosmología teilhardiana: - ULTRABIOLOGÍA: entendida como la integralidad que mantiene unidas y en correspondencia las distintas escalas y tipologías materiales de la simbiosis evolutiva Materia-Espíritu. - NOOSFERA: una nueva película de la Tierra, constituida de pura mente humana, que desde la modernidad logra constituirse en parte integral de la estructura del planeta, tanto como la geosfera y la biosfera; fenómeno en el que por primera vez se presenta la humanidad masificada o totalizada con la Tierra (unidad Humanidad-Planeta). - MÁQUINA: dispositivo de condensación y expansión de la Energía Humana activada en la naturaleza, con el cual se instrumenta la energización, humanización o espiritualización de la Materia, y en el que se engloba la totalidad de la creación humana acumulada, en especial de la arquitectura, considerada adicionalmente como el arquetipo de la convergencia universal Materia-Espíritu. Al planetizarse en la modernidad el proceso evolutivo de convergencia universal Materia-Espíritu, se presentan dos proyectos físico-espaciales simultáneos y complementarios: la construcción de la Tierra, como unidad habitacional humana emergente, susceptible de arquitecturizar; y la configuración de redes planetarias de infraestructuras, en las cuales se integran y planetizan las, hasta ese momento fragmentarias, "máquinas de espiritualizar" de la ciudad y las unidades arquitectónicas. En relación con el proyecto de arquitecturización de la Tierra, la tesis se detiene en el origen del imaginario planetario moderno, y desde allí a las tres (3) dimensiones simbólicas que irradia la esfera terráquea: lo redondo, lo ígneo y lo pétreo. En cuanto al segundo proyecto (las "máquinas de espiritualización" de las redes infraestructurales planetarias), la tesis las organiza en torno a los tres (3) niveles de la actividad reflexiva o noogenética teilhardiana: - REFLEXIÓN, o capacidad de concentración y enrollamiento sobre sí misma de la Energía Humana, a la cual corresponden infraestructuras de integración y conectividad planetaria de la humanidad. - INFLEXIÓN, o impulso al enrollamiento que experimenta la Materia viva e inerte existente, bajo el influjo de la energética psíquica humana activada; a lo cual corresponden las infraestructuras de transformación masiva de la biosfera y la goesfera. - CIRCUNFLEXIÓN, o la cobertura total del planeta alcanzada a partir de las infraestructuras de guerra y de colonización del espacio extra-planetario.

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Borges, Deborah Terezinha de Paula. « Diafania de Deus no coração da matéria : a mística de Teilhard de Chardin ». Universidade Federal de Juiz de Fora, 2015. https://repositorio.ufjf.br/jspui/handle/ufjf/90.

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Pierre Teilhard de Chardin nasceu em 1881 na França e morreu em 1955 nos Estados Unidos. Desde cedo apaixonado pela terra e por Deus, seus setenta e quatro anos de vida foram dedicados à conciliação daquilo que antes ele harmonizara em si mesmo: a vocação científica e religiosa. Sacerdote e cientista, seu desejo foi ser um apóstolo de Deus no mundo, um evangelista de Cristo no universo. De modo singular ele compreendeu que o Deus buscado desde a infância em meio às pedras do Auvergne não se encontra nem aqui, nem ali, mas é universal Presença espalhada por toda a parte. E o que viu ele quis compartilhar: Deus e mundo não se opõem porque se há uma comunhão com Deus e uma comunhão com a terra, há uma comunhão com Deus pela terra. Neste trabalho acompanhamos o percurso deste grande pensador que, sem negar a criação, assumiu a evolução como fundamento de sua explicação de mundo, abrindo novos horizontes para o diálogo entre religião e ciência. O objetivo principal do trabalho foi apresentar as influências que possibilitaram a Teilhard de Chardin perceber a diafania de Deus no coração da matéria. Certamente o diálogo com as mulheres, a experiência da Primeira Guerra Mundial, a crise com a Igreja em decorrência de seu olhar novidadeiro e os anos de exílio vividos na China foram importantes para a elaboração e amadurecimento de suas ideias. Metodologicamente optamos pela leitura e análise das obras de Teilhard, bem como das cartas que ele enviava a familiares e amigos, sobretudo mulheres. Cruzamos as informações com outros estudiosos desse pensador e, finalmente, demonstramos a proposta de espiritualidade que aparece nesses escritos, uma via mística onde o encontro com Deus não é um fugir do mundo mas antes, um voltar-se para o mundo com o coração cheio de amor.
Pierre Teilhard de Chardin est né en 1881 en France et il est mort en 1955 aux États-Unis. Depuis le début amoreux de la terre et de Dieu, ses soixante quatorze années de vie ont été consacrées à concilier ce qu'avant il avait lui-même harmonisé: la vocation scientifique et la vocation religieuse. Prêtre et scientifique, son désir était d'être un apôtre de Dieu dans le monde, un évangeliste du Christ dans l'univers. De manière unique, il a compris que le Dieu recherche depuis son enfance parmi les pierres de l'Auvergne ne se trouvait ni ici ni ailleurs mais il est Présence universelle répandue partout. Et ce qu'il a vu il a voulu partager. Dieu et le monde ne s'opposent pas parce que s'il y a une communion avec Dieu et une communion avec la terre, il y a une communion avec Dieu par la terre. Dans ce travail nous avons suivi le parcours de ce grand penseur qui sans nier la création a pris l'évolution comme le fondement de son explication du monde ouvrant de nouveaux horizons au dialogue entre la religion e la science. L’objetctif principal a été de présenter les influences qui ont permis à Teilhard de Chardin d’apercevoir la diafania de Dieu dans le monde. Certainement le dialogue avec les femmes, l’expérience de la première guerre mondiale, la crise avec l’église en raison de son regard original et les années d’exil vécues en Chine ont été importants pour le développement et la maturation de ses idées. Méthodologiquement nous avons opté pour la lecture et l’analyse des oeuvres de Teilhard, ainsi que les lettres qu’il envoyait à la famille et aux amis, surtout les femmes. Nous avons croisé les informations avec d’autres chercheurs de ce penseur et, finalement, nous avons démontré la proposition de spiritualité qui apparaît dans ces écrits, une voie mystique où la rencontre avec Dieu n’est pas une évasion du monde, mais plutôt un retour vers le monde le coeur plein d’amour.

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Sherman, Jacob Paul. « An ever diverse pair Owen Barfield, Teilhard de Chardin, and the evolution of consciousness / ». Theological Research Exchange Network (TREN), 2001. http://www.tren.com/search.cfm?p048-0319.

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Wang, Haiyan. « La réception de l'oeuvre de Pierre Teilhard de Chardin : l'accueil fait au "Milieu Divin" ». Paris 10, 1994. http://www.theses.fr/1994PA100152.

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Le but de cette thèse est d'étudier, à travers l'exemple du milieu divin, comment les œuvres de Teilhard ont été reçues par le public français (et européen). Apres avoir situé le milieu divin dans l'ensemble des œuvres de Teilhard, nous montrons les attitudes des autorités religieuses vis à vis des écrits de Teilhard en suivant l'histoire des censures du milieu divin par l'Eglise Catholique de Rome et à travers les discussions sur Teilhard pendant le concile du Vatican (1962-1965). Le troisième chapitre est consacré à l'étude des textes de censure et les remaniements du manuscrit effectuent par l'auteur à la suite des critiques des censeurs. Puis nous essayons de reconstituer, avec un certain nombre de témoignages, le public du milieu divin avant sa publication. Dans le cinquième chapitre, nous donnons quelques éléments qui peuvent répondre aux polémiques ou interrogations sur la conformité du texte publie par rapport au manuscrit retouche. Dans les trois derniers chapitres, nous étudions les succès et controverses que les œuvres de Teilhard ont rencontrés dans les années 60 et 70, les manifestations du centenaire de Teilhard en 1981, et les lectures teilhardiennes depuis une dizaine d'années
The aim of this thesis is to study, taking as an example the divine milieu, how Teilhard de Chardin's work was received by the public in France (and in Europe). After an introduction of the divine milieu and other works of Teilhard, we show the attitudes of the religious authorities towards Teilhard's writing, through the history of its censorship by the Roman Catholic Church and the discussion on Teilhard during the second Vatican council. Chapter 3 examines the censors' texts and the modifications in the manuscript of the divine milieu made subsequently by the author. Then, we relate some testimonies by members of the public show had read the divine milieu priot to its publication. A chapter 5 gives some facts that answer questions about conformity of the published text with the manuscript corrected by Teilhard. The last three chapters study successively the success and the controversy met by Teilhard's writings during the 60s and 70's, the celebrations of Teilhard’s centenary en 1981 and how his works are studied at present time

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MANZANZA, LIEKO KO MOMAY ANTOINE. « L’homme et la nature selon Pierre Teilhard de Chardin : essai d’une philosophie de développement ». Doctoral thesis, Università degli Studi di Roma "Tor Vergata", 2010. http://hdl.handle.net/2108/202603.

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La preoccupazione principale del filosofo e scienziato Pierre Teilhard de Chardin (1881-1955) è quella di modellare la terra a favore dell’uomo e grazie all’uomo, compiendosi in Dio. Il nostro studio si concentra sul rapporto tra uomo e natura, due componenti indispensabili per uno sviluppo umano completo e duraturo nel mondo. La rilettura, l’analisi, il confronto e la valutazione del lavoro di Pierre Teilhard de Chardin come filosofo, ci ha permesso in primo luogo di porre il problema della conoscenza. Ciò significa sostituire le spiegazioni mitologiche con spiegazioni razionali e allo stesso tempo naturali. Perarrivare a tale punto abbiamo analizzato le condizioni che hanno determinato la nascita del pensiero filosofico del nostro autore. Affrontare il problema della conoscenza significa parlare di quelle conoscenze dell’uomo che permettono di stabilire un rapporto fra il fenomeno umano e la natura. Il fenomeno umano, ossia l’apparizione nel nostro universo delle facoltà di riflettere e pensare, occupa uno spazio importante nel pensiero del nostro filosofo: tale fenomeno, infatti, si trova al centro di un mondo affatto statico, ma in pieno movimento. In secondo luogo, abbiamo notato che il mondo vivente di cui l’uomo fa parte, interessa Pierre Teilhard de Chardin nella sua prospettiva presente, ma anche per il suo passato e soprattutto per il suo avvenire. Egli esamina la natura dal punto di vista della sua complessità. La questione riguardante la natura da lui stilata è e resta all’interno del dominio della ricerca. L’evoluzione è concepita dal nostro filosofo come un costante muoversi verso la complessità, un movimento che non solo è irreversibile ma anche irresistibile. L’evoluzione, che non avviene in modo aleatorio ma secondo un senso ben preciso, va dall’infinitamente rarefatto e isolato verso una concentrazione continuamente crescente, rispondendo alla legge della complessità-coscienza; tutto questo avviene sia sul piano biologico che psichico. Infine, abbiamo cercato di inquadrare il tema dell’uomo e della natura nel discorso più generale della planetizzazione e poi in quello più particolare riguardante la promozione del continente africano. Secondo noi Pierre Teilhard de Chardin ha saputo essere molto attuale, lo è ancora e continuerà a esserlo per le generazioni future. Bisogna avere fede nell’universo che converge. Tuttavia, è importante orientare il progresso verso l’irreversibilità della totalizzazione dell’umanità. La dimensione interdisciplinare del pensiero di Pierre Teilhard de Chardin pone l’accento proprio sull’idea di mondializzazione. C’è assolutamente bisogno di un punto di convergenza che tutto attiri e verso cui tutto converga. L’Africa non può rimanere chiusa su se stessa di fronte alle grandi mutazioni del nostro tempo. La filosofia africana ci mostra chiaramente che la natura, tesoro dell’umanità, ha per l’uomo africano un ruolo fondamentale all’interno di uno sviluppo che vuole essere realmente completo e duraturo; ma tale sviluppo costituisce ancora un problema per la società africana e cerca di affondare le proprie radici nella cultura, nella tradizione e nell’autenticità del popolo. Malgrado le imperfezioni che punteggiano il pensiero di Pierre Teilhard de Chardin e sicuramente anche il nostro lavoro, le ragioni che hanno determinato il successo degli studi del nostro filosofo chiariscono la natura profonda dei problemi che affliggono i nostri contemporanei
The main concern of the French philosopher Pierre Teilhard de Chardin (1881–1955) is to model the earth for humankind in God's wish. Our study is about the relation between man and nature, two essential elements for humans' complete and lasting development in the world. A second reading, analysis, comparison and evaluation of the work of Pierre Teilhard de Chardin as a philosopher, has allowed us to first raise the problem of knowledge. This means replacing the mythological explanation with both a natural and rational explanation. To achieve this, we analyzed the conditions which brought the author to a philosophical thought. Approaching the problem of knowledge means knowledge of humans and this can establish a connection between the human phenomenon and nature. The human phenomenon, a fact which can be experimented thanks to the presence in our universe of the possibility to reflect and think, occupies an important place in our philosopher's thoughts: this human phenomenon is at the center of a world which is not static but moving. Then we saw that the living world of which man is part, concerns Pierre Teilhard de Chardin in its present, but also its past and especially its future. Our philosopher examines nature in its complexity. Nature's complexity is and remains a field of research. Evolution, in his opinion, is an increase in complexity, a movement that is not only irreversible but irresistible. Evolution does not occur in a random way but with a sense, going from the infinitely dispersed and isolated to a continually growing centration under the law of complexity-consciousness, which is also on two levels, biological and psychological. It is necessary at the end to put the theme of man and nature in a general global framework and in a particular setting for the promotion of the African continent. In our opinion Pierre Teilhard de Chardin has been more than topical, he still is, and we believe he will be for future generations. We must have faith in the universe that converges. However, it would be better to guide this progress to the irreversibility of the totalization of humanity. The interdisciplinary dimension in the thought of Pierre Teilhard de Chardin emphasizes the idea of planetization. It is necessary a focal point that attracts everything and where everything converges. Africa can not remain closed in on itself and ignore the major changes in this world. African philosophy shows us that nature is for the African population a treasure for humanity and it has a vital role for development which must be long–lasting and integral; but this development is still one of the problems of the African society which wants to put its roots in its culture, its tradition, its authenticity. Despite the imperfections which can be found in Pierre Teilhard de Chardin's thoughts and no doubt also in our work, the reasons for the success of the work of the illuminated philosopher explain the profound nature of the problems that inhabit our contemporaries

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Pereira, Grazielle Priscilla. « A mundividência crística de Teilhard de Chardin : uma relação entre a realidade natural e a sobrenatural ». Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/509.

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Este trabalho tem como objeto a relação entre a realidade natural e sobrenatural no pensamento de Pierre Teilhard de Chardin, tendo como ponto de partida a reabertura ao tema promovida pelo filósofo francês Maurice Blondel. Para tal, o recurso metodológico principal da pesquisa é a análise bibliográfica, tanto da obra de Chardin, quanto de seus comentadores e críticos. Por meio dos estudos realizados, os resultados deste trabalham apontam para o fato de que Teilhard estabeleceu pontos de continuidade, e não de ruptura, entre as ordens natural e sobrenatural. Do mesmo modo, o pensamento teilhardano caminha na linha tênue entre o panteísmo e a manutenção do equilíbrio entre a transcendência de Cristo e seus prolongamentos no Real. E, também, a obra de Teilhard é dedicada a estudar positivamente as condições cósmicas, físicas, biológicas e antropológicas que definem, numa tentativa arrojada, a maturação da criação pela qual ela se torna capaz de perceber a plenitude do fim sobrenatural.
This paper focuses on the relationship between the natural and supernatural reality in the thought of Pierre Teilhard de Chardin, taking as a starting point the reopening of the issue promoted by the French philosopher Maurice Blondel . To this end, the main methodological feature of the study is the bibliographic analysis of the work of Chardin, as their commentators and critics. Through the studies, the results of this work point to the fact that Teilhard established points of continuity, and not rupture, between the natural and supernatural orders. Similarly, the “teilhardano” thought walks in the fine line between pantheism and the maintenance of a balance between the transcendence of Christ and its extensions in the Real. And also the work of Teilhard is dedicated to positively study the cosmic, physical, biological and anthropological conditions that define, in a bold attempt , the maturation of the creation by which it is able to realize the fullness of the supernatural end.

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Barros, Dirson Maciel de. « Criacionismo e evolucionismo : uma possibilidade de equilíbrio a partir do transformismo de Teilhard de Chardin ». Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=387.

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O presente trabalho tem como finalidade principal demonstrar que não existem maiores divergências entre o criacionismo bíblico e a teoria da evolução, quando olhamos o fato à luz do transformismo do Pe. Teilhard de Chardin, isto é, sem desprezar a ciência, mas com um profundo conhecimento bíblico, no qual seja possível detectar a verdade científica e, ao mesmo tempo, ter uma visão da verdade bíblica revelando-se a ponto de ver e sentir a união entre matéria e espírito. Quanto ao criacionismo bíblico, fizemos questão de apresentar as duas narrativas da criação descrita nos Gênesis e algumas interpretações hermenêuticas sobre elas, bem como a aceitação da segunda narrativa no Antigo e no Novo Testamento. No que se refere à teoria da evolução, preocupamo-nos em apresentar os pontos de vista científicos, com as naturais divergências entre eles, para que se possa entender melhor o conteúdo de tal teoria, que se empenha em mostrar como surgiu o ser humano na terra, através de uma enorme cadeia de ocorrências até a aparição inexplicável do homo sapiens. Após colocarmos as bases do criacionismo e do evolucionismo é que tratamos dessa possibilidade de equilíbrio entre os dois temas através do transformismo teilhardiano, que nos deixa ver bem claro que o elo perdido da evolução é o sopro de Deus, que promove aquele salto, inexplicável pela ciência, através do fenômeno complexidade-consciência, promovendo o equilíbrio tão almejado
This Work aims meanly at demonstrating that there are not so great divergences between biblical Creationism and Evolution Theory, as we look onto the fact on its whole, in view of Fr. Teilhard de Chardins Transformism, i. e. without disregarding Science, but with a biblical deep knowledge in which it could be possible detecting up scientific truth, revealing itself in a such way that turns possible seeing and feeling deep unity, fusion between matter and spirit. Regarding to biblical Creationism, we have assumed, we have undertaken presenting the two narratives in reference to Creation, described in Genesis and some hermeneutic interpretations about them the two narrations as weel as our adoption, acceptance with regards to second narration in Old and New Testament. As for Evolution Theory, we have been concerned focusing the scientifical viewpoints, with natural divergences among them, in order to make possible a better comprehension, understanding regarding to such a theory content that strives showing up the way human being arose in earth, through a large events, accurences chain, series until Homo Sapiens inexplicable appearance. Since we have delt with we have discussed this equilibrium possibility between these two themes, through Teilhardian transformism, that enables us seeing very clearly that Evolutions missing link is Gods Breath that moves on, through complexity consciousness, that leap, jump, inexplicable for Science, moving on the so longed for equilibrium

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Bidlack, Bede Benjamin. « In Good Company : the Body and Divinization in Pierre Teilhard De Chardin, SJ and Daoist Xiao Yingsou ». Thesis, Boston College, 2011. http://hdl.handle.net/2345/3748.

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Thesis advisor: Catherine Cornille
While no dogmatic declarations have been made on the definition of the body, creeds, councils, and constitutions have affirmed its resurrection. The present work of comparative theology explores the body and divinization in Jesuit Pierre Teilhard de Chardin (1881-1955) and Daoist Xiao Yingsou (fl. Song Dynasty 960-1278). Early in his writing, Teilhard loses interest in discovering the theological significance of the human body in favor of addressing the fulfillment of the Cosmic Body of Christ. Accordingly, studies of Teilhard easily overlook the individual's body. This work derives a theory of the body and its role in divinization from Teilhard by introducing an anthropological category not present in traditional theological language. Shen, the experiencing body, is the word Xiao uses to describe the Daoist in the process of divinization. Shen challenges conventional notions of body, physicality, and their importance to Christian spiritual life. The experiencing body is a living community of souls in relationship to an essential soul, who receives bonding power from Christ. On their own, humans cannot maintain the relationships within themselves, but must surrender them to perfection in Christ. Biblically, Christian anthropology departed from a monistic to a tripartite view with Paul. In the early Church, Irenaeus and Augustine defended a unity of body and soul against the gnostics heresies. Later, Thomas Aquinas formulated a theory of the body as largely defined by the soul. The bodies did not give positive contributions to people's life in God. Teilhard inherited this view of the human, but was unsatisfied with it. At the same time, he read contemporary French philosophers who provided the spark he needed to develop his ideas on creation and divinization. Early in his writing, he considers the body in light of Christology and biology. He drops the question in favor of strengthening an argument for the divinization of the entire cosmos in the Cosmic Body of Christ. Nonetheless, in the pursuit of this answer, his writings imply the individual body. Human bodies most clearly appear in his mysticism of action, which he explains in The Divine Milieu. Teilhard cannot articulate the individual body because he lacks a cosmology that does not choose between non-subsistent matter and selfsubsistent spirit. Xiao Yingsou's commentary on Daoism's Scripture of Salvation provides such a cosmology. Xiao utilizes both word and image to describe a divinizing cosmic body using three terms: dong, ti, and shen. The individual's body in a process of perfection is shen. This body is not a static collection of interworking parts, but a movement of transformation that generates salvific energy for the entire cosmos. Shen highlights in Teilhard's work a body understood as a community interacting with other beings to perfect relationships in Christ. Therefore, the body is physical, but with Teilhard's expanded notion which exceeds the limitations of time and space. This view yields a body that is not an obstacle to divinization, but absolutely necessary for it
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Du, Toit Jean. « Teilhard De Chardin as response to modernity's nature-human dichotomy in environmental ethics / J. du Toit ». Thesis, North-West University, 2013. http://hdl.handle.net/10394/10005.

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Modernity as a philosophical and intellectual movement has cultivated a perspective of humanity as separated from nature. In modernity, nature is valuable only insofar as it has instrumental value (i.e. that it may be utilized for the benefit of humanity). This study postulates that such an approach to the nature-human relationship may have led to considerable environmental damage and misuse, and that the perspective of humanity as separate from nature should be re-evaluated. Pierre Teilhard de Chardin‟s philosophy is investigated as a possible means to overcome this dichotomy. De Chardin describes varying ontologies that are embedded in the evolutionary process and against which all human relevance and action must be sketched. This differs from an evolutionistic approach, because whilst engaging with scientific discourse (which tends to be reductionist in approach), De Chardin also incorporates spiritual and religious ideas and perspectives. Furthermore, De Chardin‟s ideas differ from vague pantheism, irrationally or mystically formulated, because he engages with the terminology used in modern science and re-evaluates this terminology‟s application and conclusions in relation to his newly developed cosmology (or cosmogenesis). Several questions are central in this study: Firstly, could De Chardin‟s approach be incorporated into the natural scientific discourse? Secondly, does De Chardin‟s cosmology provide new avenues for investigation into a closer and more sustainable relationship between humanity and the natural world? In this study it is postulated that De Chardin does make a contribution to a more sustainable relationship between nature and humanity through his perspective of a holistic ontology that differs from simple mysticism and his postulation of the noosphere, which leads to a new evaluation of humanity‟s technology use.
MPhil, North-West University, Potchefstroom Campus, 2013

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Belet, Jean-Claude. « Approche clinique d'états psychiques particuliers : à propos de deux mystiques : Pierre Teilhard de Chardin, Ramana Maharshi ». Lyon 2, 2004. http://theses.univ-lyon2.fr/sdx/theses/lyon2/2004/belet_jc.

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Freud s'est préoccupé tout au long de sa vie de la religion. De nombreux écrits l'attestent. Des psychanalystes moins orthodoxes, tel que Jung, ont apporté une contribution intéressante au phénomène mystique. La présente recherche a l'ambition de montrer, à partir de la psychanalyse et de l'analyse psychologique approfondie des textes et des pratiques de deux grands mystiques du 20ème siècle, que les états psychiques particuliers qu'ils ont atteints, sont l'expression d'une transformation éminemment structurante de la psyché et de l'être entier. Leur vie, leur oeuvre en sont le témoignage. Le concept de Soi, au-delà de ses différentes acceptions, devient une notion fondamentale. La conception winnicottienne, entre autre, apporte un éclairage nouveau. Le Jésuite Pierre Teilhard de Chardin (1881-1955) et l'Hindou Ramana Maharshi (1879-1950) sont étudiés à travers la société à laquelle ils appartiennent, qui révèle tout le poids de la culture. Pourtant, entre l'Orient et l'Occident des rapprochements étonnants éclairent la "vraie" mystique
Freud was concerned all this life about religion. Many of his scripts testified his worry. Some psychoanalysts less orthodox, such as Jung, brought an interesting contribution to the mystic phenomenon. The present research has the ambition to show, starting from the psycho-analysis and the intensive psychological analysis of some scripts and the practise of two mystics of the 20th century, that the particular psychics states that they reached, are the expression of transformation eminently structuring of the psyche. Their life, their work are their testimony. The concept of Self, beyond its various acceptances, becomes a fundamental notion. The Winnicott’s conception brings a new lighting. The Jesuit Teilhard de Chardin (1881-1955) and the Hindu Ramana Maharshi (1879-1950) are studied through their society to which they belong, which reveal all the weight of culture. However, between East and West, some astonishing bringing together lighten the “true” mystic

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Vieillard, Bertrand. « Le tact du peintre, le toucher du philosophe : Chardin et la pensée française du XVIIIe siècle ». Paris 4, 2007. http://www.theses.fr/2007PA040297.

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En un siècle où le toucher devient une des préoccupations majeures de la philosophie, la peinture de Chardin met le spectateur en présence d’un analogon visuel du rapport tactile de l’homme au monde. Mais tandis que les philosophes privilégient une approche du toucher qui le définit essentiellement comme désir d’emprise sur les choses à partir du contact qu’il établit avec elles, Chardin fait place, dans le contenu de ce qu’il peint, comme dans sa touche, à d’autres modalités du toucher dont la visée porte sur l’en deçà et l’au-delà du contact. Cette visée singulière est le propre du tact, qui a d’abord une signification dans l’ordre de la perception mais également dans ceux de la constitution de la subjectivité, du rapport entre les consciences et, enfin, de l’affinité objective entre les êtres. Cette approche du toucher étant aussi ce à quoi la science et la philosophie du XVIIIe siècle aspirent secrètement, les tableaux de Chardin sont exemplaires de la manière dont l’œuvre d’un grand peintre révèle à elles-mêmes, tout en les dépassant, les idées les plus fécondes qui lui sont contemporaines
In a century when the sense of touch is beginning to be a major philosophical preoccupation, Chardin’s painting presents the viewer with a visual analogon of man’s tactile relationship with the world. But while philosophers favour an approach to the sense of touch which primarily defines it as the desire to have power over a thing through the physical contact established by touching it, Chardin makes room, in the content of his painting, as well as in his brushwork, for different modes of touching, beyond and before mere contact. This singular aim is a distinctive feature of tact, where what is at stake is not only mere sensual perception, but also the constitution of subjectivity itself, of the relationship between minds and, finally, of the objective affinity of beings. This approach to the sense of touch being also what science and philosophy of the XVIIIth century secretly aspire to, Chardin’s paintings are revelatory of how the works of a great painter bring to light, and at the same time transcend, the most fertile ideas of contemporaries

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Terhal, Petrus Hendricus Johannes Jacobus. « World inequality and evolutionary convergence : a confrontation of the convergence theory of Pierre Teilhard de Chardin with dualistic integration / ». Delft : Eburon, 1987. http://catalogue.bnf.fr/ark:/12148/cb349454745.

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Califano, Aniello. « Il positivismo e il modernismo nella dialettica sociale del primo '900. La funzione de "Il Fenomeno Umano" in Pierre Teilhard De Chardin ». Doctoral thesis, Universita degli studi di Salerno, 2012. http://hdl.handle.net/10556/303.

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2010 - 2011
Il punto di partenza del lavoro, oggetto della prima area tematica analizzata ha riguardato lo studio e lo sviluppo, nel più generale quadro storico europeo di metà Ottocento, della cultura e del sapere scientifico. In particolare, si è analizzato il rapporto tra la storia istituzionale e la storia della scienza. Si è cercato di ricostruire il grande dibattito scientifico e, sotto molti aspetti, filosofico che, passando attraverso i secoli centrali dell’età moderna, ha portato all’opera di Charles Darwin, L’origine delle specie del 1859. Ciò ha consentito di rileggere il ruolo e la funzione svolta dalla scienza sul piano della formazione di una rinnovata “coscienza europea” modellatasi tra vecchia e nuova età moderna. Le domande, a cui si è cercato di dare qualche risposta in questo lavoro sono le seguenti: quali i ruoli e i fini della scienza in età moderna? Le soluzioni scientifiche offerte dai filosofi vissuti nella seconda età moderna, a quali sollecitazioni hanno risposto? Quale rapporto si è generato sul piano morale e istituzionale tra la scienza e le istituzioni laiche ed ecclesiastiche tra i secoli XVII-XIX? Sappiamo sul come fino ai secoli centrali dell’età moderna il pensiero cristiano aveva certo contemplato l’eternità, ma ad essa aveva attribuito un carattere immutabile, il cui tempo terreno era inteso come un breve dramma legato al peccato e alla redenzione e il mondo naturale come lo sfondo entro cui si svolgeva questo dramma. La risposta dei filosofi a questa angosciante condizione umana tendeva ad elaborare, ancora in pieno Settecento, una risposta scientifica utile a mitigare lo stato peccaminoso della natura umana. Contaminato dal peccato originale, quindi essere mortale e sofferente, l’uomo necessitava di cure mediche, di attenzione al corpo. Ma quale corpo, esattamente? Indubbiamente, l’attenzione era concentrata sulla miseria del corpo umano generalmente parlando, ma l’oggetto specifico della medicina si riversava sui corpi nobili della società, sui ceti feudali, che andavano salvaguardati e protetti, ciò soprattutto in relazione al concetto tutto moderno di “società cetuale”, ossia di carattere feudale, quindi come istituzione politica da salvaguardare. In definitiva, per buona parte dell’età moderna restava molto marginale, nell’alveo della pratica medico scientifico, l’attenzione ai ceti sociali collocati in fondo alla scala dell’ordine sociale: la plebe. Tra Settecento e primo Ottocento su assiste, progressivamente, allo sviluppo di una cultura di carattere illuminista e legata al sorgere e all’affermarsi di nuovi processi politici, in cui un posto sempre più 1 preminente assume il ceto borghese, gruppo sociale espressione di interessi che appaiono convergenti verso l’affermazione, tra altri elementi, di una rinnovata centralità e di una nuova funzione del “cittadino” nell’ambito dell’organizzazione politica. Si afferma, in seguito alla Rivoluzione francese, un nuovo rapporto tra una coscienza sociale (Marx parla di coscienza di classe) e lo Stato, sotto la cui egida si muove anche la scienza e non solo quella medica. Sarà poi il liberismo, da intendersi come categoria politica ed economica al contempo, ad affermare la filosofia positivistica, al cui interno troviamo il più compiuto sviluppo dell’evoluzionismo, il cui assunto scientifico contribuirà, successivamente e a suo modo, a cambiare il corso storico della scienza. Non più confinata, come nel XVIII, alle sole aule accademiche, ma investita di una nuova funzione, la scienza diviene, in qualche misura, servizio sociale, ossia utilità prodotta dall’organizzazione statale e finalizzata a migliorare tutte, o quasi tutte, le carenze presentate dall’uomo nel suo essere soggettivo e nel suo esistere sociale. [a cura dell'autore]
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Overzee, A. W. H. « The body divine : New perspectives in comparative theology with particular reference to Teilhard de Chardin and Ramanuja ». Thesis, Lancaster University, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.381782.

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Hamza, Jabur Abbas. « Matière totale et milieu divin : étude sur la conception du cosmos chez le père Pierre Teilhard de Chardin ». Poitiers, 2005. http://www.theses.fr/2005POIT5006.

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Cette étude relate l'évolution de l'idée de la matière et son étoffe dans la pensée du Père Teilhard de Chardin. En auscultant le réseau conceptuel chez Teilhard qui part de la notion de la Matière totale, nous avons essayé d'explorer la nature du dialogue science-théologie qui mène à la conception du cosmogénèse. En une étape ultérieure, l'étude vise la synthèse teilhardienne qui met en une dialectique unique, la matière et sa multitude, l'Homme et son évolution et le Christique. Le Christ-universel s'avéra alors comme cause et dynamisme de la montée de noosphère. C'est la relation unissant l'Un et le multiple qui explique le tout du devenir universel. Ainsi apparaît le sens exact de l'apologétique, chez Teilhard comme révélation de la structure synthétique du monde. Elle est une recherche théologico-scientifique du Centre unique des choses. Teilhard entend, à ce propos sauver et réhabiliter et étendre l'idée du Corps à tout ce qui subit l'action dominatrice de l'âme. De ce point, l'étude essaie d'examiner le sens exact de l'évolution dirigée et continue de Teilhard de Chardin, et répondre par la suite à certaines questions concernant la possibilité d'une vision théologique, vis-à-vis de la théorie de l'évolution. La dernière partie sera consacrée à l'eschatologie absolue du Père Teilhard

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Fernandes, Joana Maria de Oliveira Moreira. « A influência de Teilhard de Chardin nas obras para flauta de André Jolivet : espiritualidade e filosofia em Ascèses, Pipeaubec e Une minute trente ». Master's thesis, Universidade de Évora, 2014. http://hdl.handle.net/10174/18380.

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A problemática inerente ao presente Trabalho de Projeto prende-se com a análise das obras para flauta de André Jolivet, posteriores a 1967, e o estudo da influência do padre jesuíta Pierre Teilhard de Chardin nessas mesmas obras. São igualmente analisados os pontos comuns entre os dois autores em matéria de espiritualidade e filosofia. A análise de Ascèses (1967), Pipeaubec (1971) e Une minute trente (1972) concentra-se no parâmetro formal e nos elementos extra – musicais que comporta a influência de Teilhard de Chardin; ABSTRACT: The influence of Teilhard de Chardin in the works for flute of André Jolivet: spirituality and philosophy in Ascèses, Pipeaubec and Une minute trente. The present Project focuses on the analysis of the works for flute of André Jolivet, written after 1967, and analyses the influence of father jesuit Pierre Teilhard de Chardin upon those works. It consists of the study of the spirituality and philosophy, both in André Jolivet and Teilhard de Chardin, analyzing the common points between them. The analysis of Ascèses (1967), Pipeaubec (1971) and Une minute trente (1972) is centered on the formal aspect of those pieces and on extra – musical contents that carry the influence of Teilhard de Chardin.

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Jollet, Étienne. « Figures de la pesanteur : équilibre et pondération dans la peinture de genre du XVIIIe siècle en France (Watteau, Chardin, Fragonard) ». Paris, EHESS, 1992. http://www.theses.fr/1991EHES0314.

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La conception du tableau comme totalite structuree a eu pour consequence un desinteret pour la question des efets de la pesanteur en peinture. Ceux-ci, qui ne se manifestent que par accident, jouent pourtant un role decisif dans la peinture de genre de watteau, chardin et fragonard. Ils permettent d'isoler certaines figures et de la mettre en rapport direct avec l'experience commune a tout spectateur, de par la reference a un phenomene physique qui releve a la fois de l'intuition et d'un savoir constitue, la physique. C'est de fait par l'analyse de la notion correspondante, la ponderation, dans les textes critiques et theoriques contemporains, que l'on peut tenter de comprendre ce qui apparait comme un rapport d'opposition aux savoirs contemporains, notamment scientifiques. Le jeu introduit entre bi- et tridimensionnalite dans le tableau onblige le spectateur a apprehender celui-ci en l'integrant dans son espace physique; il doit en outre prendre acte de l'immobilite conferee a la figure par la nature meme du support. Les peintres etudies s'inscrivent donc dans la tradition d'une interrogation, de saint-real a lessing, sur le temps en peinture. Cette prise en compte de l'experience du spectateur conduit a la responsabilisation de celui-ci dans les jeux de l'imagination suscites par la contemplation du tableau.
The conception of the picture as a structured whole caused a desinterest for the question of the effects of gravity in painting. These effects, which can be perceived only through accidents, play nevertheless a decisive part in the genre painting of watteau, chardin and fragonard. They isolate certain peculiar figures and put them in direct relationship to the beholder through the reference to a physical phenomenon which is identified both by intuition and knowledge. The analysis of the correspondig theoretical notion, ponderation, from the renaissance to the end of the 18th c. , allows an hypothesis about the nonrespect of such a traditional rule : a deliberate will to counteract the influence of knowledge - and particularly of scientific knowledge - in painting. The play between bi- and tridimensionnality integrate the picture in the space - and the time - of the beholder, who is made responsible for the imaginative response he gives to the picture

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Prats, Mercè. « Le teilhardisme : réception, adoption et travestissement de la pensée de Teilhard de Chardin, à la croisée des sciences et de la foi, au cœur des "Trente Glorieuses" en France (1955-1968) ». Thesis, Reims, 2019. http://www.theses.fr/2019REIML008.

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Pierre Teilhard de Chardin a suscité une immense bibliographie mais le teilhardisme, le courant de pensée qui s’y rattache, n’a jamais été étudié alors qu’il est un des courants novateurs de l’après Seconde Guerre mondiale. Les autorités romaines avaient condamné au silence ce jésuite paléontologue. Certains y avaient vu une nouvelle affaire Galilée. Aux frontières du religieux et des sciences, le teilhardisme ne se cantonne pas aux milieux catholiques ; il se développe dans une société qui vit une modernisation accélérée. La publication posthume des œuvres de Teilhard de Chardin s’est accompagnée de nombreuses polémiques qui touchent les milieux ecclésiastiques, philosophiques et scientifiques. Ce travail se situe à la croisée de plusieurs disciplines des sciences humaines
Pierre Teilhard de Chardin has sparked a huge bibliography but the teilhardisme, the school of thought associated with it, has never been studied before although it is one of the innovative trends of the post-World War II. The Roman authorities were condemned to silence the Jesuit palaeontologist. Some had seen there a new Galileo affair. At the boundaries of religion and science, the teilhardisme is not confined to Catholic circles; it develops in a society that lives an accelerated modernization. The posthumous publication of Teilhard’s works was accompanied by numerous controversies affecting ecclesiastical circles, philosophical and scientific. This research is at the crossroads of several disciplines of the humanities

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Joye, Shelli Renee. « The Pribram-Bohm holoflux theory of consciousness| An integral interpretation of the theories of Karl Pribram, David Bohm, and Pierre Teilhard de Chardin ». Thesis, California Institute of Integral Studies, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10117892.

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A holoflux theory of consciousness as energy is hypothesized and shown to support both local and non-local properties. This thesis emerges from an integral evaluation of evidence drawn from three sources: (1) the holonomic mind/brain theories of Karl Pribram, (2) the ontological interpretation of quantum theory by David Bohm, and (3) the hyperphysics of consciousness developed by Pierre Teilhard de Chardin. Applying an integral methodology to superimpose and correlate seemingly disparate concepts from among these sources and others, a composite theory emerges, a “holoflux” theory of consciousness, after the term favored by Karl Pribram to describe David Bohm’s “holomovement.” This Pribram–Bohm composite holoflux theory is shown to be congruent with established principles of physics, mathematics, and electrical engineering, as well as with what Pierre Teilhard de Chardin termed “hyperphysics.”

Extending the panpsychist paradigm that consciousness is inherent in the structure of the universe, the thesis describes a dynamic energy process bridging the explicate space–time domain with a transcendent flux domain located at the spatial center, everywhere. This center is hypothesized to be synonymous with three key concepts: Karl Pribram’s “flux domain,” David Bohm’s “implicate order,” and Pierre Teilhard de Chardin’s “point Omega.”

Commonly held arguments, both philosophical and technical, dismissive of energy fields as a possible substrate of consciousness, are examined and refuted. Major theories of consciousness developed by Pribram, Bohm, and Teilhard de Chardin are examined in detail, and presented in the context of their life experiences. Extending their theories, the holoflux theory of consciousness views reality as one energy, cycling mathematically, lens-like, in a process of transformation manifesting in three modes: (1) electromagnetic energy in space–time, (2) holoflux energy in a transcendent order, and (3) vibrating isospheres at the boundary gap separating the implicate from the explicate orders.

Pierre Teilhard de Chardin’s more technical concepts (e.g., centro-complexity, radial energy, tangential energy, complexity-consciousness, noogenesis, centrology, and Omega) are evaluated in detail, and interpreted within the framework of holoflux theory, to provide new insights into his hyperphysics of centro-complexity.

The plausibility of this holoflux theory is examined through identification of correlations between physiological, electromagnetic, and geophysical measurements.

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Rela, Maryana Lemos Nogueira [UNESP]. « O olhar como experiência : a pintura ». Universidade Estadual Paulista (UNESP), 2015. http://hdl.handle.net/11449/127951.

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Made available in DSpace on 2015-09-17T15:26:46Z (GMT). No. of bitstreams: 0 Previous issue date: 2015-06-25. Added 1 bitstream(s) on 2015-09-17T15:45:15Z : No. of bitstreams: 1 000847641.pdf: 11062823 bytes, checksum: 2c14766790544180356dca576203b59f (MD5)
Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
Resumo Esta pesquisa constitui-se de duas partes complementares: a primeira apresenta um relato do processo de criação das pinturas que desenvolvi entre os anos de 2013 e 2015, as quais são exibidas aqui. Desse relato se originam as ideias-chaves que compõem a trama teórica apresentada nos capítulos seguintes, cujo objetivo consiste em expor as reflexões oriundas da prática, relacionando-as com o pensamento de autores e artistas afins. O eixo central desta dissertação gira em torno da questão do olhar, posto que as pinturas por mim elaboradas utilizam referências visuais para sua criação. Nesse sentido, a observação das coisas que existem ao redor levou à constatação de que não sou visível para mim mesma e, partindo dessa premissa, são analisadas questões como a necessidade da percepção visual de si, por meio da investigação da pintura de autorretrato e da autocontemplação mediante o uso de instrumentos como espelho e fotografia, e a percepção visual do outro, tomando como foco o olhar que se direciona aos objetos que existem no interior da casa. É apresentada, ainda, análise acerca de dois artistas específicos: Jean-Baptiste Siméon Chardin e Giorgio Morandi. As conclusões desta pesquisa,...
This research is constituted by two complimentary parts: the first one reports the creative process of the paintings produced by myself between 2013 and 2015, which are exhibited here. The key-concepts analyzed on the following chapters are originated from the report and aim to expose reflections derived from practice by establishing links with other authors and artists. The dissertation focuses on the act of seeing, since the paintings I produce require direct observation of visual references. In that sense, the act of looking at things around me led to the finding that I'm not visible to myself, and starting from this premise, the research investigates the necessity of visual perception of oneself, by analyzing self-portrait paintings and the usage of instruments that make us visible, such as the mirror and photograph, and the visual perception of others, by examining our relation with the objects that belong to the interior of a home. It is also presented an investigation of two artists: Jean-Baptiste Siméon Chardin and Giorgio Morandi. The research conclusions, in accordance with Silvio Zamboni conceptions, are contained in the produced paintings.

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Eloe, Laura. « Loosing the Bound : Pierre Teilhard de Chardin's Analogical Imagination in the Post-Euclidean Tradition ». University of Dayton / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1575202235967499.

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Edwards, Darren M. « Dancing with Heretics : Essays on Orthodoxy, Questioning and Faith ». DigitalCommons@USU, 2010. https://digitalcommons.usu.edu/etd/729.

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While much has been written about the conflicts, supposed or actual, between logic and faith, science and religion, few accounts of the personal turmoil these conflicts can cause exist. Likewise, many of these nonfiction accounts are written from a distinctly polarized place leaning either to science or faith. In this thesis, I mix research and history with memoir and a sense of poetry to explore my personal experience with this conflict. At its outset, I hoped for this project to capture my struggle as an orthodox member of The Church of Jesus Christ of Latter-day Saints (LDS) in dealing with the questions my own sense of logic provided that institution. This goal was achieved in part. However, by the end of the project I had also captured a narrative exploration of my experience leaving the LDS Church and learning, instead of trusting the authority provided by a structure of orthodoxy, to feel comfortable trusting my own sense of reason. The first chapter captures my initial struggle with acknowledging questions within a religious structure. This is accomplished, in part, by merging the personal narrative with a researched account of French priest and paleontologist Pierre Teilhard de Chardin. I show both his struggle with questions and faith, and my desire to lean on his example as someone who acknowledged question without leaving his faith--in Chardin's case the Catholic Church. The second chapter, again following this pattern of mixing research with memoir, explores the feelings of exile I had during the time while I was still an orthodox member of the LDS church. This personal narrative is woven into several historical and literary accounts of exile. In the third chapter, I struggle with the question of what to do with the spiritual experiences I had during my time in the LDS Church after having separated myself from that institution. The short fourth chapter takes a strictly narrative line as I address my spiritual and mental outlook upon the completion of this project.

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Pavy-Guilbert, Élise. « La mise en question du langage dans les Salons de Diderot ». Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30104.

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Notre hypothèse est que la réflexion de Diderot dans les Salons ne porte pas tant sur l’image que sur le langage : la confrontation avec les œuvres d’art l’oblige à questionner la langue. Traduire l’image permet d’expérimenter les limites expressives de la langue, de saisir ses conditions d’apparition, son origine. La présente étude se donne trois objectifs principaux. Remettre les Salons au cœur des pratiques d’écriture des salonniers. La critique d’art est à envisager non seulement au regard des idées nouvelles défendues par les salonniers, mais aussi de leurs expérimentations formelles. En examinant les textes antérieurs et postérieurs aux Salons se dessine la genèse de la critique d’art comme genre littéraire. À l’autre extrémité des influences, cette étude explore les Salons en les plaçant au cœur de l’ensemble de l’œuvre de Diderot. Diderot y approfondit ses intuitions théâtrales et esthétiques, développe ses thèses sensualistes et matérialistes, sa philosophie morale, ses idées politiques et physiologiques, affine sa conception de la langue. Les Salons l’accompagnent dans son cheminement intellectuel et dépassent le commentaire des œuvres exposées. La critique d’art est laboratoire d’écriture et de pensée. Plus encore, sa critique d’art pose avec une acuité toute particulière l’un des grands problèmes du tournant des Lumières : le conflit naissant entre nature et culture, dont le langage devient l’un des lieux d’interrogation privilégié. C’est à la question du langage que nous avons choisi de nous intéresser, parce que ses fonctions sont emblématiques des tensions du texte. Le langage peut servir à communiquer avec les autres, à échanger. Mais il a également la capacité de figurer, de créer une image dans l’esprit. Il permet enfin de s’interroger sur lui-même. Une involution semble poindre dans les Salons : c’est à partir des discours sur l’art comme lieux de sociabilité que Diderot réfléchit à la langue originelle
My thesis is entitled “La mise en question du langage dans les Salons de Diderot”. It aims at showing that Diderot’s art critic does not focus so much on image than on language, or more precisely on the fact that, when looking at a painting, Diderot is compelled to question language. In the Salons, he tries to make pictures arise from words and to give speech and voice to images. Three aspects of the relationships between image and language arise, and make up the three parts of my thesis. First of all, Diderot talks about the paintings of the Louvre’s exhibitions. The Salons are part of Grimm’s Correspondance littéraire, whose subscribers are all members of European monarchies. While he depicts paintings, Diderot always keeps in mind that these very urbane readers expect to be entertained. Speech about art need to remain close to playful conversation in order to entertain the elite. I studied Diderot’s borrowings from other art critics, thanks to the “Collection Deloynes” in which are gathered all texts from the eighteenth century about the Louvre’s exhibitions. Working on this collection enable me to prove Diderot’s influence on evolution of art criticism considered as a literary genre. The second part of my thesis focuses on the language of image. Diderot also tries to invent a language that imitates image, whose structure and phrasal progression match the dynamic of the painting. He adapts his writing to pictures until he reaches sometimes the limits of syntactic structure. Finally, Diderot questions the ability of words to convey images, which lead him to a metalinguistic reflection. Paintings are perceived as a gestural form of language which gives clues to understand the origins of language. My research consists in proving that there is a kind of “involution” of language in Diderot’s art critic. Whereas evolution led language from nature to urbanity, in the Salons, being confronted to images, Diderot seems to go the way back, from urbanity to nature

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Sack, Susan K. « Teilhard in America : The 1960s, the Counterculture, and Vatican II ». University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1418374095.

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Moghaddam, Zeinab. « Smart charging strategies for electric vehicle charging stations ». Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2019. https://ro.ecu.edu.au/theses/2215.

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Although the concept of transportation electrification holds enormous prospects in addressing the global environmental pollution problem, consumer concerns over the limited availability of charging stations and long charging/waiting times are major contributors to the slow uptake of plug-in electric vehicles (PEVs) in many countries. To address the consumer concerns, many countries have undertaken projects to deploy a network of both fast and slow charging stations, commonly known as electric vehicle charging networks. While a large electric vehicle charging network will certainly be helpful in addressing PEV owners' concerns, the full potential of this network cannot be realised without the implementation of smart charging strategies. For example, the charging load distribution in an EV charging network would be expected to be skewed towards stations located in hotspot areas, instigating longer queues and waiting times in these areas, particularly during afternoon peak traffic hours. This can also lead to a major challenge for the utilities in the form of an extended PEV charging load period, which could overlap with residential evening peak load hours, increasing peak demand and causing serious issues including network instability and power outages. This thesis presents a smart charging strategy for EV charging networks. The proposed smart charging strategy finds the optimum charging station for a PEV owner to ensure minimum charging time, travel time and charging cost. The problem is modelled as a multi-objective optimisation problem. A metaheuristic solution in the form of ant colony optimisation (ACO) is applied to solve the problem. Considering the influence of pricing on PEV owners' behaviour, the smart charging strategy is then extended to address the charging load imbalance problem in the EV network. A coordinated dynamic pricing model is presented to reduce the load imbalance, which contributes to a reduction in overlaps between residential and charging loads. A constraint optimization problem is formulated and a heuristic solution is introduced to minimize the overlap between the PEV and residential peak load periods. In the last part of this thesis, a smart management strategy for portable charging stations (PCSs) is introduced. It is shown that when smartly managed, PCSs can play an important role in the reduction of waiting times in an EV charging network. A new strategy is proposed for dispatching/allocating PCSs during various hours of the day to reduce waiting times at public charging stations. This also helps to decrease the overlap between the total PEV demand and peak residential load.

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Charton, Virgile Fontoynont Marc. « Etude comparative de la perception d'ambiances lumineuses en milieu réel et en milieu virtuel ». Villeurbanne : Doc'INSA, 2004. http://docinsa.insa-lyon.fr/these/2002/charton/index.html.

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Sougy, Nadège. « Les charbons de la Nièvre : la houillère de La Machine, ses produits et ses marchés, 1838-1914 / ». Grenoble : Presses universitaires de Grenoble, 2008. http://catalogue.bnf.fr/ark:/12148/cb41262024p.

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Texte remanié de: Thèse de doctorat--Paris 1, 2003. Titre de soutenance : Les charbons de La Machine : valorisation et commercialisation des produits d'une houillère nivernaise de 1838 à 1938. Texte remanié de: Thèse de doctorat--Genève--Université de Genève, 2003.
Bibliogr. p. 354-364. Index.

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Wetterholm, Carola. « Jagad : Operation Charlie ». Thesis, Linnéuniversitetet, Institutionen för film och litteratur (IFL), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:lnu:diva-95642.

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Schmitt, Nicolas. « Etude du comportement thermomécanique du charbon dans le cadre de la gazéification souterraine : analyse de la stabilité d'une liaison de gazéification ». Paris 6, 1987. http://www.theses.fr/1987PA066618.

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Rèsultats d'essais de caractérisation du comportement thermomécanique du charbon anthracite du bassin houiller d'esterelles). Définition des paramètres d'un modèle de comportement du charbon. Etude des conditions permettant d'assurer la stabilité de la liaison entre les deux forages dans le procède de gazéification par co-courant: modèle mathématique simplifie avec une liaison obtenue par forage dirige. Essais sur maquette consistant en des tubes épais de charbon soumis à différents types de chargement thermomécaniques. On propose pour ce charbon un critère de stabilité mécanique pour la liaison base sur une pression minimale de soutènement en fonction du niveau d'échauffement du massif

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Dahllöv, Anna. « Charlie och Sara : Narration, heteronormativitet och lesbiskhet i Margareta Subers Charlie ». Thesis, Södertörn University College, School of Gender, Culture and History, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-113.

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This essay explores the novel Charlie by Margareta Suber (1932) through lesbian narrative theory. The result is a revealing on how the lesbian main character can be established as a lesbian subject against the male and heterosexual narrative; how she escapes a simple male positioning in the narrative, how she subverts categorisation, how she parttakes in female bonding, and how she disturbs heteronormativity.

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Daina, Nicolò, Aruna Sivakumar et John W. Polak. « Electric vehicle charging choices : Modelling and implications for smart charging services ». Elsevier, 2017. https://publish.fid-move.qucosa.de/id/qucosa%3A72813.

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The rollout of electric vehicles (EV) occurring in parallel with the decarbonisation of the power sector can bring uncontested environmental benefits, in terms of CO2 emission reduction and air quality. This roll out, however, poses challenges to power systems, as additional power demand is injected in context of increasingly volatile supply from renewable energy sources. Smart EV charging services can provide a solution to such challenges. The development of effective smart charging services requires evaluating pre-emptively EV drivers’ response. The current practice in the appraisal of smart charging strategies largely relies on simplistic or theoretical representation of drivers’ charging and travel behaviour. We propose a random utility model for joint EV drivers’ activity-travel scheduling and charging choices. Our model easily integrates in activity-based demand modelling systems for the analyses of integrated transport and energy systems. However, unlike previous charging behaviour models used in integrated transport and energy system analyses, our model empirically captures the behavioural nuances of tactical charging choices in smart grid context, using empirically estimated charging preferences. We present model estimation results that provide insights into the value placed by individuals on the main attributes of the charging choice and draw implications charging service providers

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Du, Yunke. « PEV Charging Demand Estimation and Selection of Level 3 Charging Station ». University of Akron / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=akron1367243693.

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Charron, Maud. « Modélisation de la propagation, de la persistance et du contrôle des arbovirus dans le temps et dans l'espace : application au serotype 8 du virus de la fièvre catarrhale ovine en population bovine ». Nantes, Ecole nationale vétérinaire, 2012. https://doc-veto.oniris-nantes.fr/GED_CHN/197443591562/Charron-Pasquet_Maud.pdf.

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Les arbovirus sont responsables de nombreuses maladies à transmission vectorielle majeures en santé publique et animale. Leurs vecteurs sont présents sur l’ensemble du globe. Ils sont très sensibles aux conditions environnementales et ont développé des stratégies d’adaptation pour survivre dans des climats contrastés. Des (ré)émergences de nombreuses arboviroses sont de plus en plus observées. Notre objectif a été d’étudier la propagation, la persistance et le contrôle de telles maladies au sein de populations d’hôtes en environnement saisonnier. Par modélisation, nous avons montré que différents mécanismes permettent la persistance des arbovirus au-delà de la saison défavorable à leurs vecteurs. La survie d’un virus à la mauvaise saison au sein de l’hôte semble être une stratégie efficace d’adaptation aux variations saisonnières de leurs vecteurs. Par ailleurs, un des moyens de contrôle des arbovirus est la vaccination des populations d’hôtes. Au moyen d’un nouveau critère du risque d’invasion, nous avons montré qu’une stratégie de vaccination applicable sur le terrain permet une diminution de la prévalence d’infection du sérotype 8 du virus de la FCO (BTV8). Pour finir, nous avons évalué l’impact d’hétérogénéités spatio-temporelles d’abondance et de répartition des hôtes et des vecteurs sur la dynamique de propagation spatio-temporelle du BTV8. Nous avons montré que l’abondance en vecteurs et leur répartition influencent fortement et de manière non linéaire la dynamique de propagation du virus. Les modèles développés dans cette thèse sont mécanistes et flexibles. Ils peuvent être adaptés à d’autres arbovirus transmis par des vecteurs de biologie comparable.

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Fkyerat, Mohammed. « Étude de la fragmentation et de l'évolution texturale de grains de divers charbons dans des conditions voisines de celles régnant en lit fluidisé sous 1 bar et 10 bars : essai de modélisation ». Lille 1, 1992. http://www.theses.fr/1992LIL10109.

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Ce travail concerne le problème de la fragmentation primaire de charbons aux premiers instants suivant leur introduction en lit fluidisé. Il s'agit principalement de deux charbons européens (le flambant de Provence ou Gardanne et l'anthracite de la Mure) et de deux charbons gondwaniens (Rietspruit et Ulan). Ces charbons ont été soumis à différents temps de réaction à 850°C en atmosphère d'azote ou légèrement enrichie en oxygène (5%), soit à la pression atmosphérique, soit sous 10 bars en thermobalance haute pression. L'étude macérale met en évidence l'établissement d'un système de fissures. Leur nombre est proportionnel à la teneur en vitrinite de l'échantillon. La fragmentation et l'évolution des textures pour diverses coupes granulométriques ont ensuite été appréciées en fonction du temps. Les résultats montrent une tendance plus grande des charbons européens à fragmenter. L'oxygène joue en général un rôle promoteur qui semble freiné par le dégagement des matières volatiles. Deux mécanismes de rupture sont avancés. L'un serait dû au champ de pression qui s'établit suite au dégagement des matières volatiles, le second, pourrait être lié à des contraintes d'origine thermique. La pression extérieure semble n'avoir aucune influence sur le premier mécanisme (Gardanne) alors qu'elle joue un rôle nettement promoteur sur le second (La Mure). On observe en outre sous pression, un effondrement de la porosité et des aires spécifiques des semi-cokes formés. Enfin, un modèle simulant en symétrie sphérique, et en régime quasistationnaire l'établissement du champ de pressions au sein de particules poreuses non plastiques est présenté. Il rend compte, pendant la dévolatilisation, des transferts de chaleur et de matière le long du rayon particulaire. Il est discuté en fonction de divers paramètres caractérisant le charbon (taille des pores, rayon des particules paramétriques cinétiques etc. . . )

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Boukara, Rezki. « Contribution à l'étude des mécanismes d'inflammation des charbons pulvérisés ». Mulhouse, 1993. http://www.theses.fr/1993MULH0274.

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Le présent mémoire décrit la caractérisation des mécanismes d'inflammation des charbons pulvérisés, et de leurs semi-cokes préparés dans des conditions paramétriques similaires à celles rencontrées dans un brûleur industriel. La connaissance de ces mécanismes permet de se doter d'outils propres à modéliser et à optimiser la combustion du charbon pulvérisé dans les brûleurs industriels. Le système expérimental consiste en un four à chute libre, chauffé électriquement et alimenté en gaz à l'aide d'une batterie de bouteilles. Le débit et la concentration sont contrôlés par des débitmètres régulateurs massiques. L'arrivée du grain dans le réacteur est détectée à l'aide d'un faisceau laser (He-Ne). L'inflammation du grain de charbon est décelée à l'aide d'un pyromètre à trois longueurs d'ondes. Ce système nous a permis une analyse expérimentale des caractéristiques d'inflammation (température critique du gaz à l'inflammation et délais d'inflammation), en fonction des différents paramètres (taille des particules, température du four, nature de l'échantillon, concentration en oxygène et teneur en matières volatiles). Les résultats principaux obtenus montrent que quelle que soit la concentration en oxygène, la température du gaz à l'inflammation augmente quand la taille des particules de coke diminue, c'est l'opposé qui se produit avec les charbons bruts, surtout dans le cas du Freyming dans l'oxygène pur. Une étude théorique du phénomène d'inflammation a été menée, en procédant en deux étapes indépendantes. D'abord une modélisation de l'inflammation hétérogène en se basant sur la théorie d'explosion thermique de Semenov et les équations du bilan thermique. Ceci nous a permis le calcul des températures et les délais d'inflammation. La deuxième étape concerne la modélisation de l'inflammation en phase gazeuse, qui prend en compte tous les phénomènes engendrés par la combustion d'un grain de charbon (transferts de chaleur, dévolatilisation, combustion des matières volatiles et du résidu carbone). La modélisation de l'inflammation hétérogène conduit à des résultats qui sont en bon accord avec l'expérience. Par contre celle de l'inflammation homogène tout en reproduisant bien les résultats expérimentaux obtenus dans l'oxygène pur pose un problème en ce qui concerne ceux obtenus dans l'air. Une meilleure connaissance des matières volatiles émises permettrait à coup sur d'améliorer le modèle

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Al, Saab Dani Martinez Luis. « Etude de la production et de la migration des hydrocarbures dans le bassin du Donets en Ukraine Aspects économiques et Exploitation / ». S. l. : Nancy 1, 2007. http://www.scd.uhp-nancy.fr/docnum/SCD_T_2007_0071_ALSAAB.pdf.

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Harrison, Richard Giles. « Aerosol charging and radioactivity ». Thesis, Imperial College London, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321184.

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Huang, Yingfen. « EV Charging Station Infrastructure ». Digital Commons at Loyola Marymount University and Loyola Law School, 2017. https://digitalcommons.lmu.edu/etd/397.

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Nikiel, Beata. « La toile en charpie ». Paris 1, 2006. http://www.theses.fr/2006PA010527.

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Quand une création est née dans le monde plein de déchirures sociales et culturelles, quand on a, soi-même, fait la coupure avec un pays, ne serait-on pas en quête d'une " nouvelle" identité, n'aurait-on pas besoin de recoudre des fils et des fragments une unité? La destruction-construction peut-elle, à travers la violence qu'elle engendre, et à partir des restes, fragments qu'elle produit, donner une existence nouvelle? La toile en charpie est-elle une forme de corps à corps avec le monde? Telles sont les questions et les hypothèses qui, à travers la réflexion sur la toile, tissent la trame de cette thèse en faisant naître de nouvelles notions: peinture-couture, châssis-cadre, " nouvelle" peau. C'est une mise en charpie, d'une part, de la notion de surface en tant qu'entité, d'autre part, de la nature des pratiques traditionnelles. Une telle mise en pièce se retrouve aussi chez M. Abakanowicz, M. Alocco, P. Bloch, etc. Mettre la toile en charpie est alors une envie de mettre en question, analyser, puiser dans la " profondeur" de la toile, du monde, de l'Autre à travers une fusion du corps avec les tissus. C'est une " histoire" de désir, de corps et de peau, de tissu et d'aiguille. . .

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Thèses sur le sujet « De Chardin »

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