Nous considérons quelques écrivains et critiques littéraires chez qui la lecture de la philosophie d'Henri Bergson, du vivant de celui-ci, a fait naître une réflexion intense et rigoureuse quant à sa signification et à son avenir. Charles Péguy, Marcel Proust, Jacques Rivière, Albert Thibaudet et Jean Paulhan – l'antibergsonien Julien Benda leur servant de contrepoint – éprouvent la nécessité de contester la quiétude de Bergson ou la manière qu'il a de refermer son problème. Ils restent néanmoins fidèles à ce problème, apparaissant dès lors surtout soucieux de recommencer le bergsonisme, de repartir de sa table rase. Bergson leur semble trahir inconsciemment ses propres principes : soit qu'il échoue à faire attention aux découpages propres du réel et qu'il cède à de faux problèmes, soit qu'il cède plutôt à de fausses solutions et laisse ses lecteurs dans l'incertitude, initiant malgré lui une « crise de la durée ». Ils ont le sentiment de pouvoir être bergsoniens mieux que Bergson, indissociablement avec et contre lui. Il leur semble surtout que l'accomplissement du bergsonisme comme philosophie ne puisse se faire que dans une œuvre de littérature : soit qu'ils trouvent dans Bergson une théorie inattendue de l'urgence d'écrire, soient qu'ils voient dans la littérature, notamment romanesque, la réalisation vraie de l'intention bergsonienne, ou le moyen d'atteindre une philosophie enfin durable. L'heure n'est plus à mettre la vérité du morceau de sucre dans sa dissolution, mais bien à laisser l'eau du temps gonfler les arêtes de la fleur de papier japonais – et refaire d'elle l'occasion de retrouvailles, de soi avec soi et de soi avec tous les autres. / I consider a few literary writers and critics whose reading of Henri Bergson's philosophy was careful and passionate enough to make them reflect on its true meaning and possible future. Each in their own way, Charles Péguy, Marcel Proust, Jacques Rivière, Albert Thibaudet and Jean Paulhan – Julien Benda working here as a counterpoint – needed to criticize Bergson's tranquillity and rejected part of the solutions he offered. They nevertheless stayed true to his fundamental problem, thus offering more of a new beginning to bergsonism than a condemnation. They felt that Bergson unconsciously betrayed his own principles: either because he failed to pay attention to the true divisions of reality and was led to the formulation of fake problems, or because he accepted fake solutions on the contrary, and therefore left his readers in distress. In the latter case, they argued, the philosophy of duration did nothing but increase the destructive effect of time. They felt that they could be better bergsonians than Bergson. More importantly, they came to the idea that bergsonism as a philosophy could only be accomplished within the pages of a literary work. Some discovered in Bergson an unexpectedly positive theory of language. Some saw in the writing of novels the true realization of Bergson's intention. Others understood literature as the only way to escape the anguish created by philosophy and to slow down the pace of history. The truth of sugar lies not in its dissolving, unlike Bergson suggested, and one should rather let the water of time swell the edges of Proust's flower of japanese paper. In it lies the possibility of finding oneself again, as well as regaining a community.

L’étude de l’oeuvre poétique tardive de l’artiste Jean Hans Arp (1886-1966) révèle que l’opposition entre non-sens et sens, au moyen de laquelle est souvent analysé le passage de sa production dada à sa poésie des années cinquante et soixante, n’a pas lieu d’être. L’introduction d’une cohérence aux plans formel et structurel permet au plan sémantique le maintien de la plurivocité et de la contradiction. L’analyse des formes poétiques arpiennes montre l’existence d’une invention et d’une variété formelles intactes dans la production tardives, entre actualisation de formes anciennes et innovation. Cette tension anime également son activité anthologique et éditoriale, comprise comme élément constituant de sa poétique tardive : le poète déploie des stratégies visant à constituer, entre soixante et quatre-vingts ans, une oeuvre réflexive, intégrant les cinquante années de production antérieure, mais en déjouant constamment les écueils de l’(auto-)monumentalité. Le rapport entretenu avec la réalité extérieure au langage connaît un bouleversement référentiel après 1943-1945. La critique accrue de la rationalité occidentale et l’exigence d’expression subjective conduisent à la mise en place d’un discours poétique sur le monde et sur les capacités du langage, une « cosmogonie de poche » à la fois humble et démiurgique. Elle consiste en une confiance inaltérée dans le pouvoir créateur du langage poétique, capable de créer d’autres mondes. Cette modernité radicale d’Arp, exacerbée car revendiquée, le situe de façon originale dans le contexte du devenir des avant-gardes européennes après 1945 et met en lumière la spécificité de son appartenance à une génération de transition. / A close study of Jean Hans Arp’s late poetry exposes the inadequacy of the traditional opposition between non-sense and sense, which is frequently used to analyse the transition from his Dada production to the poetic works of the 1950s and the 1960s. By introducing a formal and structural coherence, the poet manages to preserve plurivocity and contradiction on a semantic level. Considering the specificities of Arp’s late poetic forms, the study shows that invention and variety are as vivid then as they were during Dada Zurich, based on both innovation and actualisation of former techniques. This tension is inherent to his anthological and editorial activity as well, which is considered here as a key element of his late poetics. In his sixties and up until his eighties, the poet develops strategies aimed at constituting a reflexive work which integrates the earlier production while always avoiding the trap of (self-) monumentalisation. After 1943-1945, the relationship between Arp's poetry and reality outside the language undergoes a profound referential change. His increasing criticism of western rationalism and need for subjective expression, without returning to neo-romanticism, form the basis for a poetic discourse on the world and the possibilities of language, a “pocket cosmogony” that is both humble and demiurgic”. The latter hinges on an unwavering faith in the creative power of the poetic word and its ability to generate other worlds. This radical modernity, consciously asserted, locates Arp’s late work as an original experiment in the context of the avant-gardes post-1945, highlighting his specific itinerary within a transitional generation.

China has become a major contributor to world science today, with the largest number of qualified scientific publications in the world, a centralized government willing to sponsor the development of science, and pioneering scientists in all disciplines. Where did this scientific power emerge from historically and how did this history connect with the rest of the world? My dissertation suggests that comprehending the Sino-American intellectual exchange network since the early twentieth century is essential for us to grasp the development of science in modern China. It argues that a Sino-American intellectual exchange network through the China Foundation for the Promotion of Education and Culture (ie., the China Foundation) played a critical role in the development of modern scientific research and education from the 1920 to the 1940s. In the first half of the twentieth century, leading American intellectuals of the progressive era such as Teachers College’s educational scholar Paul Monroe and Columbia University’s prominent philosopher of pragmatism John Dewey frequently communicated with prominent Chinese intellectuals, many of whom were their former students in the United States. Such face-to-face interchanges across the Pacific ultimately influenced Chinese choices in shaping modern scientific education and research. The impact was generated primarily through the China Foundation. The China Foundation, financed by the second American remission of the Boxer Indemnity Funds, served as a sponsor of the development of scientific research, teaching and training in modern China. The trustees of the foundation, responsible for the custody and administration of the fund, included prominent Chinese intellectuals (most of whom had received western graduate training) such as Hu Shi (PhD, Columbia), Jiang Menglin (PhD, Teachers College), Zhang Boling (visiting fellow at Teachers College, 1917-1918), Ren Hongjun (H. C. Zen, MA, Columbia), Guo Bingwen (PhD, Teachers College), Ding Wenjiang (aka V. K. Ting, BA, University of Glasgow), Zhao Yuanren (aka Y. R. Chao, PhD, Harvard) as well as the American intellectuals and reformers Paul Monroe, John Dewey, Roger Sherman Greene and John Leighton Stuart. This dissertation researches the history of Sino-American intellectual exchanges in the China Foundation network, which were central to the establishment of science in modern China. It begins by tracing the cohort of leading Chinese intellectuals trained at American universities, who paved the way for its establishment. They invited leading American educators like John Dewey and Paul Monroe to China, and did the translation work that allowed for their reformist ideas of democracy, education and science to become popular in China. While the American intellectuals aspired to transmit a democratic education through introducing science, the Chinese intellectuals also developed their own rationales to pursue China’s scientific modernization. It also examines the political assumptions and tensions wound up in this Sino-American educational exchange network that illuminates the ways in which the intellectuals on both sides of the Pacific were mutually influenced by their intellectual exchanges. In asks the following questions: How did American intellectuals of the progressive era design and pursue a democratic vision for the Chinese scientific development, and what were their political assumptions undergirding the transmission of science? How did the Chinese intellectuals respond to the American knowledge of science, translate, and negotiate this transmission of science to China? What aspects of science did they absorb and incorporate for the Chinese national purposes? What ideas did they absorb from the United States, and what aspects did they deliberately eschew? In posing these questions, part of my goal is to shift the predominant narrative of transnational progressive era US intellectual history from “Atlantic Crossings” to a dense and constitutive set of exchanges of knowledge, ideas and practices of sciences across the Pacific.

Dénonciation passionnée d'un capitalisme naissant, L'Utopie est aussi une critique radicale du communisme d'État, qui, si religieux qu'il se veuille, n'y subsiste que par la répression, au-dedans, et le cynisme, au dehors. L'Utopie regorge de tout ce que « socialisme » put jamais connoter de militantisme valable : d'un côté, de sages réformes; de l'autre, pour en grandir l'urgence, la menace brandie de l'inquiétante alternative: le communisme, remède pire que le mal. Dénonciation passionnée d'un capitalisme adulte, le socialisme de Tillich est également une critique radicale d'un socialisme a-religieux. Théologien de la culture, qui discerne le fonds religieux latent sous des formes anti-religieuses, Tillich trouve chez Marx des valeurs qu'il intègre à son socialisme religieux : à la lutte anti-capitaliste menée par le prolétaire, ce “combattant du royaume de Dieu”, il donne un but religieux, auquel s'adapteront les moyens. Théologien avant tout, Tillich motive en profondeur la phronêsis qu'un More versé en politique exerce en plénitude.

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This dissertation investigates the evangelical ethics of Prof. Oliver O’Donovan in order to explore the implications of his “evangelical realism” for theological anthropology, moral knowledge and the concept of moral order. The Barth-Brunner debate regarding natural theology provides a lens onto these issues. Theological case studies are used to test our findings. Chapter 1 provides an overture to these issues, paying attention to current ideas about human nature and morality, and the growing influence of neuroscience and evolutionary psychology. Chapter 2 focuses on Resurrection and Moral Order, elucidating the salient factors in its outline for evangelical ethics. Chapter 3 diagnoses the challenges which a dialectical epistemology presents to the development of a doctrine of evangelical ethics. Chapter 4 delves into O’Donovan’s treatment of the Barth-Brunner debate over natural theology, and discovers therein an illuminating correspondence between O’Donovan’s ethics and the concept of a human “capacity for revelation” (Offenbarungsmächtigkeit), which became a hinge issue in the debate. This provides a helpful lens onto O’Donovan’s concept of moral order. Chapter 5 examines the intrinsic connection between the concept of moral order and the epistemic role of faith. Kierkegaard’s treatment of the paradoxical aspects of faith as an event of epistemic access figures prominently in this analysis. Chapter 6 brings together the results of our analysis and applies them to the thesis that: the transformation of persons lies at the heart of evangelical ethics. The cosmology of faith emerges as a critical hermeneutical factor in the development of a doctrine of evangelical ethics. We explore here the doctrinal implications for Trinitarian theology. Chapter 7 draws out practical implications of our thesis. We see the central place of prayer and worship in evangelical ethics, and point out implications for teaching. Lastly, we show practical applications of our thesis by examining the bio-ethical issues of human reproductive technologies, with special attention to O’Donovan’s work, Begotten or Made?

This thesis deals with the biographies, the academic work and the influence of James Ward, W.H.R. Rivers, C.S. Myers and Sir Frederic Bartlett. Along with Galton, Sully, Spearman and Burt these four men were among the principle founding fathers of British psychology. Ward, Rivers and Myers were largely responsible for establishing psychology at Cambridge, where, under Bartlett, the subject later flourished. Part 1 of this thesis argues that these Cambridge pioneers have not yet received the historical attention which befits their cardinal position in British psychology. Part 2 describes Ward's philosophy, systematic psychology and his advocacy of psychophysics. The importance for Ward's thought of Bain, Lotze and Fechner and more generally, of British Associationism and neo Hegelian Idealism, are described. A biography of Ward is presented with special reference to his long struggle to establish psychophysics at Cambridge between 1877 and 1897. Part 3 describes the consolidation of psychology under Rivers and Myers between 1897 and 1922. The life of each man is described illustrating their common background in medicine, anthropology and early experimental psychology. Their work on "Shell Shock" in World War I, their work in experimental and cross cultural psychology, and Myers' massive contribution to industrial psychology, through his N.I.I.P., are outlined. Part 4 looks at the further growth of Cambridge psychology under Sir Frederic Bartlett from 1922 - 1939. His main contributions, it is argued, were; as an experimentalist; as a psychological theorist; as a promoter of applied psychology; as a respected and influential teacher. Special attention is paid to Remembering. Part 5 sums up the work of the Cambridge School. As a detailed history the thesis ends with 1939 but this last section also deals briefly with the influence of the Cambridge School since that date and describes the later work of Bartlett.

This study offers an ecumenical exploration of human transformation through the examination of this topic in the thought of Karl Barth (1888-1968), a Swiss Reformed theologian; Joseph Ratzinger (b. 1927), a Roman Catholic theologian; and John Zizioulas (b. 1931), a Greek Orthodox theologian. Describing and understanding human transformation stands as a crucial task for theology because no one is simply born a Christian—in order to be a Christian one must become a Christian. The first chapter introduces this topic, the three theologians (highlighting their commonalities), and the three questions that guide the analysis of each theologian and the thesis as a whole: What is the goal of human transformation? What is the basis of human transformation? How are humans transformed? Chapters 2, 3, and 4 treat the topic of human transformation in the theology of Barth, Ratzinger, and Zizioulas, respectively. All three understand the goal of human transformation to be the prayer of the children of God, and locate its basis in God’s reconciling act in Jesus Christ—an act itself based in the primordial divine decision to be God pro nobis. Even within this broad agreement, however, differences are evident, especially with regard to eschatology. Consideration of how this transformation occurs reveals significant differences concerning the agency of Jesus Christ in relation to the Holy Spirit and the church. The final chapter explores 1) the convergences and divergences between Barth, Ratzinger, and Zizioulas regarding human transformation; 2) the contributions of this study to the interpretation of Barth, Ratzinger, and Zizioulas; and 3) the relationship between human transformation and participation in God. Throughout, attention is given to the relationship between Jesus Christ, the Holy Spirit, the church, the eschaton, and the triunity of God and human transformation. All three accounts of human transformation point beyond the transition between sinful and redeemed humanity to a dynamic anthropology in which the constant asking, receiving, thanking, and asking again is the very “ontological location” of the eschatological life of humanity: our being is in becoming.

This thesis will examine the governmental settlement policies in two similar topographical areas, the North American prairie and the South American pampas. Specifically, three novels by Willa Cather, will be included: My Antonia, O Pioneers!, and A Lost Lady. They will be discussed in relation to the development of Nebraska as afforded by the Homestead Act of 1862 and compared to the very different land settlement policies of Argentina as conveyed through the Argentinian national epic poem El Gaucho Martin Fierro by Josâe Hernâandez. Particular attention will be made to the influence of the land and its creatures as a shaping influence on the characters created by the authors. There will be additional examination of the effect these works had on historical development within their respective countries, which will involve social and political analysis to place the literature within the historical perspectives of both countries. / by David Budinger. / Thesis (M.A.)--Florida Atlantic University, 2011. / Includes bibliography. / Electronic reproduction. Boca Raton, Fla., 2011. Mode of access: World Wide Web.

Made available in DSpace on 2016-04-28T19:59:00Z (GMT). No. of bitstreams: 1 LCL - Jucimeire Ramos de Souza Endo.pdf: 1725764 bytes, checksum: a2a1607eb0b8c0349d7c106f85c51497 (MD5) Previous issue date: 2006-10-20 / Secretaria da Educação / The purpose of this Master dissertation is to apprehend the process of poetic construction in Manuel Bandeira s Libertinagem s poems. The selected poems are Evocação do Recife , Poema tirado de um notícia de jornal and Poema de Finados , which were put together, rounded up in three thematic nucleus: childhood, social conscience and death. In its analysis, this study tries to explore the elements that led to lyric simplicity, the thematic of colloquialism, the prosaic, childhood reminiscences and death. It starts with the everyday life thematic, in which the self lyric retrieves its richest poetic element from commonplace and real life situations. Then it asks the questions: What formal or structural elements work as poetic resources to translate everyday life? How the hybridization of the lyric gender produce in Manuel Bandeira s poetry an effect that describes a peculiar treatment of his poetry? Trying to meet this poetic proposal, it was used as theoretical bases, Victor Chklovski, Roman Jakobson, Iuri Tynianov, Octavio Paz and Hugo Friedrich s conceptions. Among other aspects, were studied the irregular rhythmic movements, random or absent rhymes, multiplicity of sounds, arbitrary cut, proselike approach, generation of images particularities of poetic language. As a conclusion, the study suggests that when Manuel Bandeira introduced in his poetry everyday life elements, colloquial language and characteristics of narrative gender, for example, he broke the laws of the traditional poetic form and produced an hybrid poetic, which allowed him to go free and led him to a new form of poetic: the everyday life poetic / O propósito desta dissertação é apreender como se dá o processo de construção poética em poemas de Libertinagem (1930), de Manuel Bandeira. Foram selecionados os poemas Evocação do Recife , Poema tirado de uma notícia de jornal e Poema de Finados , nos quais se encontram marcas prosaicas na exploração de imagens brasileiras. Os poemas foram agrupados em torno de três núcleos temáticos: a infância, a consciência social e a morte. Procura-se explorar, na análise, os elementos composicionais que constroem a simplicidade lírica, a temática do coloquialismo, do prosaico, das reminiscências infantis e da morte. Partindo da recorrência da temática do cotidiano, em que o eu lírico extrai do lugar-comum, das situações concretas da vida, o seu mais rico elemento poético, perguntou-se: que elementos formais ou estruturais operam como recursos poéticos para traduzir o cotidiano? como a hibridização do gênero lírico produz, na poesia de Manuel Bandeira, um efeito que se caracteriza como tratamento peculiar de sua poesia? Para tentar responder a essa proposta poética, foram utilizadas, como fundamentação teórica, as concepções de Victor Chklovski, Roman Jakobson, Iuri Tynianov, Octavio Paz e Hugo Friedrich. Entre outros aspectos, refletiu-se sobre cadência rítmica irregular, rimas aleatórias ou ausentes, multiplicidade de tom, corte arbitrário, aproximação da prosa, geração de imagens, enfim, sobre particularidades da linguagem poética. Concluiu-se que Manuel Bandeira, ao introduzir em sua poesia elementos do cotidiano, a linguagem coloquial e características do gênero narrativo, por exemplo, rompeu com as leis da forma poética tradicional e produziu uma poética transgressora e híbrida, que o libertou e o enveredou para a construção de uma nova forma poética: a poetização do cotidiano