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Artykuły w czasopismach na temat "Lumière et ténèbres (religion)"
Fumaroli, Marc. "Entre Athènes et Cnossos: les dieux païens dans Phèdre". Revue d'histoire littéraire de la France o 93, nr 2 (1.02.1993): 172–90. http://dx.doi.org/10.3917/rhlf.g1993.93n2.0172.
Pełny tekst źródłaFumaroli, Marc. "Entre Athènes et Cnossos: les dieux païens dans Phèdre". Revue d'histoire littéraire de la France o 93, nr 1 (1.01.1993): 30–61. http://dx.doi.org/10.3917/rhlf.g1993.93n1.0030.
Pełny tekst źródłaHarouel, Jean-Louis. "De la légitimité de la peine de mort". Revue française de criminologie et de droit pénal N° 17, nr 2 (1.10.2021): 37–54. http://dx.doi.org/10.3917/rfcdp.017.0037.
Pełny tekst źródłaKieffer, René. "L'Espace et Le Temps dans l'Évangile de Jean". New Testament Studies 31, nr 3 (lipiec 1985): 393–409. http://dx.doi.org/10.1017/s002868850001393x.
Pełny tekst źródłaDe Smet, Daniel. "« Le mal ne s’enracine pas dans l’instauration ». La question du mal dans le shiʿisme ismaélien". Oriens 49, nr 3-4 (18.11.2021): 181–215. http://dx.doi.org/10.1163/18778372-12340004.
Pełny tekst źródłaMonseny, José. "Sidération et lumière sidération et ténèbres". L'en-je lacanien 3, nr 2 (2004): 93. http://dx.doi.org/10.3917/enje.003.0093.
Pełny tekst źródłaLe Pommeré, Marianne. "Lumière et ténèbres chez Christian Boltanski". Bulletin d'histoire de l'électricité 17, nr 1 (1991): 17–20. http://dx.doi.org/10.3406/helec.1991.1145.
Pełny tekst źródłaAlpi, Frédéric. "À propos de l’inscription cruciforme φῶς/ζωή (Lumière et Vie) en Orient proto-byzantin: théologie sacramentelle et liturgie". Chronos 32 (29.09.2018): 133–39. http://dx.doi.org/10.31377/chr.v32i0.116.
Pełny tekst źródłaAntaki-Masson, Patricia. "Considérations sur le luminaire médiéval religieux au Proche-Orient". Chronos 32 (29.09.2018): 87–102. http://dx.doi.org/10.31377/chr.v32i0.113.
Pełny tekst źródłaPivert, Benoît. "Ténèbres et lumière Les premiers récits d’Anna Seghers (1924-1930)". Allemagne d'aujourd'hui N° 230, nr 4 (2019): 62. http://dx.doi.org/10.3917/all.230.0062.
Pełny tekst źródłaRozprawy doktorskie na temat "Lumière et ténèbres (religion)"
Challéat, Samuel. ""Sauver la nuit" : empreinte lumineuse, urbanisme et gouvernance des territoires". Electronic Thesis or Diss., Dijon, 2010. http://www.theses.fr/2010DIJOL016.
Pełny tekst źródłaOur society maintains a complex relation with night, space-time often outside the diurnal cadences which facilitates the reflection, the imagination, the creation, the listening and the link with the other one, while revealing the segregation, the fear, and thus the restriction. By this research, we put compared to the urban lighting – real light project carrier of a strong symbolism – the socio-cultural, ecological and sanitary costs engendered by the artificial light. The urban lighting generates a geographical interlacing of bright imprints of differentiated scales, which we approach by various modellings, without forbidding us the sensitive analysis. We clarify, at various scales, the games of institutional actors and the constraints surrounding the governance of the street lighting in France, and we underline the reproduction of the possibilities offered for its local management. A characterization of the various impacts of the nocturnal artificial light by means of abstract tools of the economy of the environment allows to define as real pollutions the ecological and sanitary damages, and as nuisance the decrease – even the loss – of the accessibility to the starry sky. We show how the environmental good "starry sky" was seized by the astronomers to carry a positive project integrating henceforth the nocturnal environment in general: "Save the night". Oppositions to this project marked out its history, but the necessary energy savings and the budgets of territorial communities bring henceforth the local actors to reconsider with more interest the various propositions made by the associations of "protection of the nocturnal sky and environment". But the difficult efficiency of the mechanisms of coasian bargaining brings us to defend that the protection of these pure public goods, not unbargainable, must be taken care by the public authorities
Woo, Gang-Taek. "L'ombre et la lumière dans l'œuvre romanesque de François Mauriac". Tours, 1997. http://www.theses.fr/1997TOUR2008.
Pełny tekst źródłaThroughout Mauriac's novels the recurrent presence of images of darkness and light has been revealed, and these can be interpreted in various ways. We have also attempted to discover such images in his essays, since his oeuvre cannot be separated from his life. Darkness generally represents negative, pessimistic or devilish forces, whereas light symbolizes opposing forces, those which are positive, optimistic and beneficial. This opposition is manifested in material form: by the darkness or light thrown out by a landscape, and spiritually: through the shadows of sin or the light of god's grace. Nonetheless, the polarities of this opposition come together when we consider that darkness can presage light. Indeed, evil exists in relation to god and not in itself. It is through disappointment, failure and suffering that man perceives the existence of another reality which is god, the absolute man himself, the sinner, exists in relation to god and this is summed up in George Bernanos and little sister Thérèse's words: "all is grace". The relationship between darkness and light thus escapes antithetical balance and becomes dramatic and paradoxical. Ever more darkness presages ever more light, and the power of darkness demands a more fervent hope. Since, "a stealthy gleam must flicker at the end of night, a stroke of azur break through the stormy sky, a peacefulness, imbued with god's presence, rise up on the path of pain and misery"
Rabergeau, Rolande. "Traitrise de la lumière et maitrise des ténèbres dans l'oeuvre de Joseph Conrad,." Nantes, 1986. http://www.theses.fr/1986NANT3007.
Pełny tekst źródłaThis study deals with the treacherousness of the light and the mastery of darkness as pictured throughout joseph conrad's works. The main question is to know how treacherous light is, in other words that kind of light we are talking about. Conrad emphesizes the part played by the illusions, which are responsible for man's blindness. The author means to unveil human condition and to do so, he stresses the experiences which are the starting point of discovery. Once the process is on, one must also count with reverse powers and these will have an impact on man's doings. Are men able to see the mystery which surrounds them, to understand or to put up with it? we may wonder whether conrad managed to find an answer to it. Faced with duality, the very self of human being, before any debate it requires cautiousness but our approach will nevertheless emphasize the shadow of hope
Joo, Kyung-Mee. "L'ombre et la lumière dans la tragédie racinienne". Paris 4, 1996. http://www.theses.fr/1996PA040159.
Pełny tekst źródłaThis study is concerned with the theme of the "bright and dark" sides found in the Racinian tragedy. The introspection of the relationship between the humanity and the universe is adopted as the archetypical theme through which the diversification of the theme takes place. The divinity at times presents itself cruel, and sometimes protective to the man in the darkness of pain bewildered between one's passion or worldly desires and one's virtue. And the paternal hegemony is contrasted from negation of mother who is the origin of the sin. The question over the purity of the blood threats the sanctity of the birth by means of the evil of atavism. The thematic associations are fixed by the overall network of poetic images. The archetypes such as night, bosom, somber fire, obscure water that reflect the "dark" are evoked by the "scheme" of descent and engulfment. While the diurnal archetypes such as luminary, purity, summit, sword correspond with the "scheme" of ascent and "disintegration or dissemination" throughout the literature. The imaginary world of Racine is built upon "coincidentia oppositorum" in which sublimation for transcendence clearly triumphs over chaos of naught whose existence was the result of the countless "dark" experiences
Yu, Jai-Myong. "Lumière et ombre : une dialectique créatrice dans l'oeuvre de Boris Vian". Chambéry, 1997. http://www.theses.fr/1997CHAML007.
Pełny tekst źródłaWith their force and their singular form, the words, in Boris Vian's work, reveal the life conditions on the human level. Because the figuration of the language forces, which fonctions as the light and the shadow in the "imaginary" writing, reply to the question being raised from the human life. The peculiar logic, found in Boris Vian's text, is the objet of a quest and a comprehension, because it evolves in the total obscurity of the linear time peculiar to his words. There, an ephemeral time is reconstituted through the play of the light and the shadow. To reconstruct this time with this play, is to control his own ephemeral time to overcome and surpass the anguish which Boris Vian encounters in his life. This anguish is, then, organized by itself in the play of the light and the shadow which constructs the space where its form and its force are spelled. The play of the light and the shadow implements a meaning, belonging to the events occurring only in the poetic space, where the light and the shadow make the first impression which we can't meet in other places, and can be comprehended only in that poetic space. And then, the poetic creation, which is equivalent to the total disaccord with the "first reality", permits to create a new reality. The resultant writing constitues another world and develops a new space where the silence of the world evaporates, and where diverse events take place - diverse "modalities of structurization" of the play of the light and the shadow
Riou, Nathalie. "Se pencher sur l'obscur : la poésie de René Char". Nantes, 2008. http://www.theses.fr/2008NANT3002.
Pełny tekst źródłaThis doctoral thesis stems from the need to express the obscure dimension within and without us, between body and soul. It strives towards showing that poetry, as the most physical form of speech, draws intimately near what is beyond us, for it seems the ablest to utter that Other without losing its grasp. Char’s lyric words, seaming the physical and the metaphysical, question our obscure ties—between life and poetry, need and love, the poem of desire thus lets loose the real. As for Time, it appears contradictory between the flashing present and the meditation on the lost nude. Then, Char interprets in an original way the delicate bond between the subject and the world through an aesthetics that shifts the boundary between narrative and fragment. Finally, his attention to the obscure is also so shrewd and respectful of the world that his poems sometimes seem to give way to an epiphany, or rather a natural interrogation, through a flash of metaphor
Elias, Georges. "Epitaxie des boîtes quantiques InAs/InP(001) de hautes performances pour les applications laser". Rennes, INSA, 2009. http://www.theses.fr/2009ISAR0018.
Pełny tekst źródłaInAs quantum dots grown on InP substrate are attractive for optoelectronic devices working at 1. 55 µm used in long haul telecommunication network. This PhD work concerns the formation of QD by molecular beam epitaxy on InP (001) substrates. Such substrate orientation is largely used in industry for device elaboration; however the formation of QD on it appears complex. In a first part the trend of QD structural characteristic changes versus growth parameters are reviewed and discussed in the frame of a classical nucleation and growth model. We show as a function of nanostructure size, a shape change from wires to quantum dots. We evidence the key role of the arsenic pressure on this transition. Calculations based on Tersoff analytical expression of the nanostructure energy show that the shape change can be related to the différence of the surface energy of their facets. In the second part of this work the growth on misoriented InP(001) substrates is investigated. Alter optimization of arsenic pressure during growth and substrates miscut direction, a high density (9 1010 QD/cm2) of small quantum dots has been achieved on InP(001). Further investigations allow us to achieve QD laser on InP (001) vicinal substrates with a threshold current density as low as 141 A/cm2
Sapir, Itay. "Ténèbres sans leçons : esthétique et épistémologie de la peinture ténébriste romaine, 1595-1610". Paris, EHESS, 2008. http://www.theses.fr/2008EHES0036.
Pełny tekst źródłaItay Sapir's dissertation proposes an epistemological reading of Tenebrism in Roman painting around 1600, and puts that distant pictorial revolution in the context of theoretical questions about seeing, knowing and representing. In particular, he interprets the paintings of Adam Elsheimer and of Caravaggio as manifestations of a crisis of knowledge, and analyse them in the context of cultural objects and phenomena from other fields such as texts by Bruno, Montaigne, Shakespeare and Cervantes, and the first creations of the musical Baroque. The concrete limitation of visibility that Tenebrism entails is thus interpreted not as the simple emergence of a new realism or as originating exclusively in the Counter-Reformation, as has been often suggested. Instead, the role of darkness, and of other pictorial devices complicating the mimetic regime, is considered in the context of generalised scepticism, a reaction to the epistemological saturation in the aftermath of Renaissance Humanism
Tajadod, Nahal. "Mani, le Bouddha de lumière : le compendium des doctrines et règles de la religion du Bouddha de lumière, Mani". INALCO, 1987. http://www.theses.fr/1987INAL0008.
Pełny tekst źródłaThe compendium of the doctrines and styles of the teaching of Mani, the Buddha of light was written in 731. Starting with a biography of the founder, his dogmatic system, the principles of dualism, the depicting of Mani's Heptateuch as well as the image, the presentation of ecclesiastical rules, the sacerdotal hierarchy as well as the communal disciplines, this document thus supplies a full account of Chinese Manichaeism. The goal pursued by the writer of the text was to adorn his doctrine with such colours as to make it easy to follow for a population already impregnated by Taoism and Buddhism. To this end, and non contented with just using vocabulary drawn from Buddhist thought and theology, he strove successfully to make of Mani an avatar of the Buddha and of Laozi. The understanding of Chinese Manichaeism must first begin with the study of Mahayana Buddhism, which acted as a theological vehicle for the religion of light. This is how Mani, like a Buddhist Arhat, pronounces the "formulas of refuge", understands the "four noble truths", the "five skandhas" and the "eightfold noble path". Like a bodhisattva, he realizes the void and the awakening, like the Buddha he reaches nirvana. Yet the originality of the text lies in the fact that in spite of its borrowings from Buddhism, the document, because of its radical dualism remains a Manichean writing, containing its own Pahlavi vocabulary and rises from the depth of the Iranian soul
Bönzli, Anette. "Couleurs et lumières dans la construction du réel chez Arthur Schnitzler". Paris 3, 1994. http://www.theses.fr/1995PA030105.
Pełny tekst źródłaThe study of colours and lights, which are at the same time percept and symbol, shows how the suybject, the "emotional centre" of the the, interprets and structures its environlent and by this produces its own reality. This phenomenon lies at the origin of the divergence between appearance and reality. It is envisaged by schnitzler within the framework of a metaphysical psychology, even a psycho-pathology, which seems to distinguish two kinds of reactions towards the apprehension of temporality and death: either deformatiopn of time and space, or projection of meaning, which turns the percept into the witness of an universal order, guaranteeing eternity
Książki na temat "Lumière et ténèbres (religion)"
Lumière et ténèbres chez Pascal. Paris: Téqui, 2006.
Znajdź pełny tekst źródłaJohn, Peel. L'histoire du monde des ténèbres. [Paris]: Gallimard jeunesse, 1998.
Znajdź pełny tekst źródłaHélou, Clémence. SYMBOLE ET LANGAGE DANS LES ÉCRITS JOHANNIQUES - Lumière - Ténèbres. Paris: Editions L'Harmattan, 2012.
Znajdź pełny tekst źródłaChristian, Trottmann, Vasiliu Anca i Centre d'études supérieures de la Renaissance., red. Du visible à l'intelligible: Lumière et ténèbres de l'Antiquité à la Renaissance. Paris: H. Champion, 2004.
Znajdź pełny tekst źródłaGaboury, Placide. Le jour où la lumière reviendra. Outremont, Québec: Québecor, 2006.
Znajdź pełny tekst źródłaJ, Ries, i Spineto Natale, red. Le temps et la destinée humaine à la lumière des religions et des cultures. Turnhout: Brepols, 2007.
Znajdź pełny tekst źródłaZongo, Wendpanga Oswald. Des ténèbres à la lumière: (portons chacun notre croix et suivons Jesus Christ; qu'attendons-nous alors?). Ouagadougou, Burkina Faso: Editions Jethro SA, 2013.
Znajdź pełny tekst źródłaTénèbres sans leçons: Esthétique et épistémologie de la peinture ténébriste romaine 1595-1610. Berne, Suisse: Peter Lang SA, 2012.
Znajdź pełny tekst źródłaVít, Vlnas, i Lille (France). Musée des beaux-arts., red. Lumière et ténèbres: Art et civilisation du baroque en Bohême : Palais des beaux-arts, Lille, 12 octobre 2002-5 janvier 2003. Paris: Réunion des musées nationaux, 2002.
Znajdź pełny tekst źródłaChristine, Lefranc, red. Guérir par les formes, l'énergie et la lumière: Les cinq éléments dans le chamanisme tibétain, le tantra et le dzogchèn. Saint-Cannat: Claire lumière, 2004.
Znajdź pełny tekst źródłaCzęści książek na temat "Lumière et ténèbres (religion)"
Decreus, F. ""Lumière et ténèbres" dans les tragédies de Sénèque. Un cas opposé à la tradition chrétienne?" W Instrumenta Patristica et Mediaevalia, 41–52. Turnhout: Brepols Publishers, 1991. http://dx.doi.org/10.1484/m.ipm-eb.4.00640.
Pełny tekst źródłaDelecroix, Vincent. "La religion comme répétition. Bergson à la lumière de Freud". W Bergson et Freud, 99. Presses Universitaires de France, 2014. http://dx.doi.org/10.3917/puf.sitbo.2014.01.0099.
Pełny tekst źródłaOlive, Jean-Louis. "Mystères catalans, rythmes de ténèbres et rites de lumière : les trois temps de Pâques ou l’eschatologie populaire en Méditerranée". W Rythmes et lumières de la Méditerranée, 117–43. Presses universitaires de Perpignan, 2003. http://dx.doi.org/10.4000/books.pupvd.22942.
Pełny tekst źródłaWhite, David Gordon. "Amulettes et lambeaux divins. « Superstition », vraie « religion », et « science » pure, à la lumière de la démonologie hindoue". W Divins remèdes, 135–62. Éditions de l’École des hautes études en sciences sociales, 2009. http://dx.doi.org/10.4000/books.editionsehess.21716.
Pełny tekst źródła"Le rôle du soleil et de l’ eau dans le culte des ancêtres d’ après les données épigraphiques éblaïtes à la lumière de la religion comparée et de l’ ethnologie". W The Third Millennium, 595–616. BRILL, 2020. http://dx.doi.org/10.1163/9789004418080_029.
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