Résumé Véritable récit de filiation, Meursault, contre-enquête de Kamel Daoud, chroniqueur et écrivain algérien d’expression française, prolonge et transgresse l’univers fictionnel de L’Étranger de Camus selon le point de vue de l’Arabe. Publié aux éditions Barzakh en Algérie, le roman reçoit le prix Goncourt du premier roman en 2015. Dans le roman de Camus, Meursault abat un Arabe sur une plage d’Alger, la victime n’a pas d’identité, elle demeure anonyme, le texte de Camus ne lui attribuant aucune agentivité. Le roman de Daoud nait de ce qui est interprété comme une injustice par Haroun, frère de l’Arabe assassiné et narrateur du récit qui va, dès lors, revendiquer un devoir de mémoire et de réhabilitation tout en s’inscrivant dans une réflexion sur l’Algérie contemporaine. Dans ce mémoire, nous examinons dans le premier chapitre les différents procédés théoriques soit l’intertextualité, la transtextualité et la transfictionnalité qui permettent de comprendre comment Kamel Daoud met en scène le chemin que Haroun parcourt, sur le modèle du palimpseste, pour dire l’Histoire/l’histoire de sa famille, ses états d’âme et pour exposer la problématique de l’identité algérienne et sa relation tumultueuse avec le passé colonial. Dans le deuxième chapitre, nous voyons par quels moyens Daoud prolonge le roman de Camus par l’invention de personnage et la restructuration des lieux et des évènements. Enfin, le dernier chapitre s’intéresse à la portée idéologique et politique de l’œuvre de Daoud et ce qu’elle implique comme lecture et réécriture postcoloniale de l’œuvre camusienne. / Abstract A true story of parentage, Meursault, a counter-investigation is by Kamel Daoud, an Algerian columnist and writer of French expression. He prolongs and transgresses the fictional universe of Camus’s The Stranger from the point of view of the Arab. Published by Barzakh editions in Algeria, the novel receives the Goncourt Prize for the first novel in 2015. In Camus’s novel, Meursault shoots an Arab on a beach in Alger. The victim has no identity and remains anonymous; Camus’s text does not attribute any agency to it. Daoud’s novel is born from what is interpreted as an injustice by Haroun, brother of the murdered Arab and narrator of the story which will, from then on, avow a duty of commemoration and rehabilitation while being part of a reflection of contemporary Algeria. In this thesis, we examine in the first chapter the different theoretical processes, namely intertextuality, transtextuality and transfictionality which allow us to understand how Kamel Daoud stages the path that Haroun follows, on the model of the palimpsest, to say the History/the history of his family, his moods and to expose the problem of Algerian identity and its tumultuous relationship with the colonial past. In the second chapter, we see by what means Daoud extends Camus’s novel through the invention of a character and the restructuring of places and events. Finally, the last chapter looks at the ideological and political significance of Daoud’s work and what it implies as postcolonial reading and rewriting of the camusian work.

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Ce projet de recherche propose de déceler les manifestations formelles et narratives du « sentiment d'absurdité » camusien dans Suicide Club (2001) de Sono Shion et The Taste of Tea (2004) réalisé par Ishii Katsuhito. En vue de déterminer la part de responsabilité détenue par la crise économique japonaise des années 1990 dans le traitement absurde de ces œuvres, le caractère inconséquent de la violence représenté chez Sono et le traitement de la solitude chez Ishii sont analysés. Abordant tous deux le concept de rupture générationnelle, la présence d’absurde au sein de ces films illustre la réalité préoccupante de la « génération perdue » japonaise, de jeunes gens confrontés à l’absence d’offre d’emplois et à un isolement sociétal forcé. / This project aims to identify the formal and narrative manifestations of the Camusian “sense of absurdity” in Sono Shion’s Suicide Club (2001) and The Taste of Tea (2004) directed by Ishii Katsuhito. In order to determine the extent to which the Japanese economic crisis of the 1990s contributed to the absurd treatment in these works, the project analyzes the inconsistent nature of the violence represented in Sono’s film and the treatment of solitude in Ishii’s. Both films address the concept of generational rupture. In doing so, the presence of the absurd within these films illustrates the worrying reality experienced by young people faced with the absence of job offers and forced societal isolation, known as the Japanese "lost generation".

Between his first philosophical works and his last, Jean-Paul Sartre radically changed his philosophical outlook. The reasons for this change can be found in European history and Sartre's detailed study of twentieth-century protest movements. Between the end of the Second World War and the 1960s, French intellectuals began an intensive period of introspection, examining the complex relationship between History and social justice. Sartre and the group of intellectuals associated with him combined to fight against Stalinism while searching for a new theory of political action. This thesis discusses the abrupt termination of the ethical project that Sartre proposed to base on his original phenomenological examinations, and discusses his and Simone de Beauvoir's first attempts to construct an Existentialist ethic. Sartre changed from being an Existentialist to a Marxist to finally, late in life, abandoning Marxism in favour of a never well-defined philosophy. But in the Critique of Dialectical Reason, the last of his serious philosophical works, he responded to his ex-friends's critiques in the light of his study of Eastern European history, particularly, the Revolution in Hungary. (Abstract shortened by UMI.)

Pensions et pensionnaires de la monarchie : de la grâce royale au système de redistribution de l’État au XVIIIe siècle La question des pensions et des pensionnaires de l’État est abordée à partir d’un corpus de sources centré sur les archives de la Maison du Roi, du Trésor royal et du Comité des pensions de l’Assemblée nationale constituante. Les mécanismes d’attribution et de distribution des pensions royales permettent de redécouvrir les contradictions de la monarchie d’Ancien Régime, prises entre la permanence de traditions anciennes et les exigences de l’État moderne. En revenant sur les tentatives répétées et inabouties de réformer et de rationnaliser un objet de dépenses dont le poids n’a cessé de peser sur les finances royales, la thèse invite à s’interroger sur ces formes de distributions utilisées par le pouvoir comme un instrument de domination politique et social, mais dont les aspects financiers et comptables ont été inégalement maîtrisés. L’histoire de la gestion des pensions royales au XVIIIe siècle offre une étude de cas particulièrement documentée qui permet d’illustrer le développement de la bureaucratie moderne, révélant une administration imaginative dans sa manière de réformer les pensions de l’État mais freinée par les intérêts contradictoires du régime. C’est finalement la crise politique de 1789 qui a permis de clarifier et de réformer un système de grâces royales devenu le symbole des abus de la cour aux yeux de l’opinion publique. En séparant les pensions de cour des pensions de l’État, en créant un droit à la pension pour les serviteurs de l’État là où l’Ancien Régime ne connaissait qu’un système de récompenses fondé sur l’usage et l’esprit de clientèle, le Comité des pensions de l’Assemblée nationale constituante a posé, en 1790, les bases du premier système de retraite de la fonction publique d’État. / Pensions & pensioners of the French monarchy : from royal favour to State redistribution system in the eighteenth century The issue of State pensions and pensioners is tackled on the basis of a corpus of sources found among the archives of the Maison du Roi (Royal Household), the Trésor royal (Royal Treasury) and the Comité des pensions (Pensions Committee) of the Assemblée nationale constituante (National Constituent Assembly). An analysis of the attribution and distribution mechanisms of the Royal pensions reveals the contradictions of the Ancien Régime monarchy: the preservation of ancient traditions versus the requirements of a modern State. The repeated and unsuccessful attempts to reform and rationalize an object of expenditure whose weight has not ceased to weigh on the royal finances is demonstrated here. The thesis invites us to question these forms of distribution used by the power as an instrument of political and social domination, but whose financial and accounting aspects have been unequally controlled. The history of the royal pensions management in the 18th century offers a particularly well-documented case study that illustrates the development of modern bureaucracy. It reveals an inventive administration in its way of reforming State pensions while constrained by conflicting interests of the regime. It was finally the political crisis of 1789 that clarified and reformed a system of royal liberalities that became the symbol of abuses of the Court in the eyes of public opinion. In 1790, by separating Court pensions from State pensions, by creating an entitlement to pension for State servants where the Ancien Régime knew only a system of rewards based on custom and clientelism, the Comité des pensions of the Assemblée nationale constituante laid the foundation for the first pension system of the State Public Service.

Assim como Sócrates representa a filosofia de Platão em seus diálogos e Zaratustra encarna os conceitos da filosofia nietzschiana, também o Meursault de Albert Camus é um avatar para sua filosofia. No eterno presente de Meursault, na terna indiferença de seu amor e abertura ao mundo e ao destino, estão encarnados os principais conceitos da filosofia camusiana. Na obra de Camus, a tragédia do protagonista de O Estrangeiro e sua postura diante do tempo, do mundo e do destino têm sua raiz na tragédia do Mersault de A Morte Feliz e, em última análise, na tragédia do inválido Zagreus: na morte do inválido Zagreus de A Morte Feliz está a tragédia original do Mersault de A Morte Feliz e do Meursault de O Estrangeiro. E Camus não deu o nome de Zagreus a esta personagem por acaso. Na tragédia do inválido Zagreus de A Morte Feliz e na tragédia dos protagonistas de A Morte Feliz e O Estrangeiro, Camus fez referência ao mito de Dioniso Zagreus. Nesta dissertação, mostraremos que a origem da filosofia de Camus em O Estrangeiro e A Morte Feliz está no mito de Dioniso Zagreus e, mais precisamente, no mito de Dioniso Zagreus segundo o interpretou Nietzsche. No conceito de dionisíaco em O Nascimento da Tragédia e nos correlatos conceitos nietzschianos de amor fati e eterno retorno, encontramos o lugar de gênese dos conceitos camusianos de eterno presente, terna indiferença, amor ao destino, amor ao mundo e abertura ao mundo na Tradição Filosófica, encarnados na figura dos protagonistas de O Estrangeiro e A Morte Feliz. Na filosofia de Nietzsche, encontramos a principal influência de Camus para a criação de sua filosofia em O Estrangeiro e A Morte Feliz. / Just as Socrates represents the philosophy of Plato in his dialogues and Zarathustra embodies the concepts of the nietzschian philosophy, the Meursault of Albert Camus is an avatar for his philosophy. In the eternal present of Meursault, in the tendre indifférence of his love and opening towards the world and towards his destiny, the main concepts of the camusian philosophy are depicted. In the works of Camus, the tragedy of Meursault in LÉtranger is originally in the tragedy of the Mersault in La Mort Heureuse, and moreover, in the tragedy of the crippled Zagreus: in the death of the crippled Zagreus in La Mort Heureuse and in the final tragedies of La Mort Heureuse and LÉtranger, Camus referred to the myth of Dionysos Zagreus. In this dissertation, we shall indicate the origin of the philosophy of Camus in LÉtranger and La Mort Heureuse; we shall indicate its origin in the myth of Dionysos Zagreus and, more precisely, in Nietzsches interpretation of that myth. In the nietzschian concept of dionysian and in the related nietzschian concepts of amor fati and eternal recurrence, we have found the main influence in the genesis of the camusian concepts of eternal present, tendre indifférence, love of destiny, love of the world and opening towards the world, all embodied in the Meursault of LÉtranger and in the Mersault of La Mort Heureuse. In the philosophy of Nietzsche, we have found Camus main influence for the creation of his philosophy in LÉtranger and La Mort Heureuse.

Notre thèse envisage la production écrite en classe de français comme une pratique scolaire novatrice lorsqu’elle est accomplie au sein d’un espace-atelier et réalisée par l’entremise du jeu, de la mise en scène et du montage d’un spectacle. Pour ce faire, nous avons mis en œuvre une pièce de théâtre, Caligula d’Albert Camus, comme moyen d’enseignement-apprentissage, en l’accompagnant d’une gamme d’outils –dispositif ou unité didactique, vidéo de la pièce, carnet de bord, etc., – favorisant en parallèle une recherche-action sur terrain. Notre travail questionne en outre la possibilité d’une telle expérience menée dans un lieu peu commun, le Sud de l’Algérie, dans l’oasis de Bou-Saâda, et auprès d’un groupe d’apprenants d’une classe de 2e année Langues Étrangères au lycée. Nos objectifs sont de cultiver la compétence écrite chez l’apprenant oasien via l’écriture théâtrale, de lui donner goût à l’apprentissage de la langue et de conférer une certaine dynamique à cet apprentissage en lui permettant de créer et de voir représenté ce qu’il écrit sur le plateau. Au-delà d’une simple acquisition de compétences rédactionnelles, nous avons pu constater des mutations dans les représentations scolaires et sociales de la langue française chez le groupe-apprenant, issu d’une société sudiste conservatrice, chez qui la langue-cible a un statut différent de celui dont elle bénéficie au Nord, ce qui renvoie, par là même, à l’histoire, à la géographie et au plurilinguisme du pays. / Our thesis considers the written production, in a French class, as an innovative school practice when it is accomplished in a workshop space, and realized through the play, staging, and editing of a show. In order to do this, we have implemented a play, Caligula by Albert Camus, as a way of teaching and learning, accompanied by a range of tools - a teaching device or unit, a video of the play, Logbook, etc., - promoting, at the same time, an action research on the ground. Our work also questions the possibility of such an experiment conducted in an unusual place, the South of Algeria, in the oasis of Bou-Saâda, and with a group of learners 2nd Year, Foreign Languages in high school. Our aims are to improve the written skills of the oasis learner through theatrical scripture, to give him a taste to learn the language; and to give a certain dynamic to this learning by allowing him to create and see represented what 'He writes on the set’. Beyond a simple acquisition of editorial skills, we have seen changes in the academic and social representations of the French language in the learner group, from a conservative Southern society, in which the target language has a different status has the respect to the North, evoking the history, geography and multi-linguals of the country.

Assim como Sócrates representa a filosofia de Platão em seus diálogos e Zaratustra encarna os conceitos da filosofia nietzschiana, também o Meursault de Albert Camus é um avatar para sua filosofia. No eterno presente de Meursault, na terna indiferença de seu amor e abertura ao mundo e ao destino, estão encarnados os principais conceitos da filosofia camusiana. Na obra de Camus, a tragédia do protagonista de O Estrangeiro e sua postura diante do tempo, do mundo e do destino têm sua raiz na tragédia do Mersault de A Morte Feliz e, em última análise, na tragédia do inválido Zagreus: na morte do inválido Zagreus de A Morte Feliz está a tragédia original do Mersault de A Morte Feliz e do Meursault de O Estrangeiro. E Camus não deu o nome de Zagreus a esta personagem por acaso. Na tragédia do inválido Zagreus de A Morte Feliz e na tragédia dos protagonistas de A Morte Feliz e O Estrangeiro, Camus fez referência ao mito de Dioniso Zagreus. Nesta dissertação, mostraremos que a origem da filosofia de Camus em O Estrangeiro e A Morte Feliz está no mito de Dioniso Zagreus e, mais precisamente, no mito de Dioniso Zagreus segundo o interpretou Nietzsche. No conceito de dionisíaco em O Nascimento da Tragédia e nos correlatos conceitos nietzschianos de amor fati e eterno retorno, encontramos o lugar de gênese dos conceitos camusianos de eterno presente, terna indiferença, amor ao destino, amor ao mundo e abertura ao mundo na Tradição Filosófica, encarnados na figura dos protagonistas de O Estrangeiro e A Morte Feliz. Na filosofia de Nietzsche, encontramos a principal influência de Camus para a criação de sua filosofia em O Estrangeiro e A Morte Feliz. / Just as Socrates represents the philosophy of Plato in his dialogues and Zarathustra embodies the concepts of the nietzschian philosophy, the Meursault of Albert Camus is an avatar for his philosophy. In the eternal present of Meursault, in the tendre indifférence of his love and opening towards the world and towards his destiny, the main concepts of the camusian philosophy are depicted. In the works of Camus, the tragedy of Meursault in LÉtranger is originally in the tragedy of the Mersault in La Mort Heureuse, and moreover, in the tragedy of the crippled Zagreus: in the death of the crippled Zagreus in La Mort Heureuse and in the final tragedies of La Mort Heureuse and LÉtranger, Camus referred to the myth of Dionysos Zagreus. In this dissertation, we shall indicate the origin of the philosophy of Camus in LÉtranger and La Mort Heureuse; we shall indicate its origin in the myth of Dionysos Zagreus and, more precisely, in Nietzsches interpretation of that myth. In the nietzschian concept of dionysian and in the related nietzschian concepts of amor fati and eternal recurrence, we have found the main influence in the genesis of the camusian concepts of eternal present, tendre indifférence, love of destiny, love of the world and opening towards the world, all embodied in the Meursault of LÉtranger and in the Mersault of La Mort Heureuse. In the philosophy of Nietzsche, we have found Camus main influence for the creation of his philosophy in LÉtranger and La Mort Heureuse.

Notre travail porte sur le traitement de la question du mal dans des récits français publiés entre 1945 et 1962, soit entre deux procès ayant interrogé la spécificité du mal et de la culpabilité, celui de Nuremberg d’une part, celui d’Eichmann d’autre part. Ces écrits sont des récits de l’après publiés par des écrivains qui ont participé à la guerre (comme Simon ou Camus) ou qui n’en ont reçu que des échos lointains (comme Butor ou Bataille). Le fil conducteur de notre analyse s’appuie sur l’essai de Paulhan, Les Fleurs de Tarbes ou la terreur dans les lettres, lequel nous a permis d’étudier le mal non seulement dans son versant historique au prisme de la terreur nazie et de ses conséquences, mais aussi dans son versant littéraire, entendant alors le terme de terreur dans le sens métaphorique que lui accordent Paulhan et Sade avant lui. La terreur est contrebalancée en permanence dans ces écrits et dans notre travail par son opposé, la rhétorique, et engendre la constitution d’une génération de romanciers « antimodernes » qui accèdent à une modernité esthétique sans renier la tradition romanesque du XIXe. L’approche du mal en termes de terreur et de rhétorique nous permet ainsi de concevoir la spécificité du traitement du mal chez Sartre, Bataille ou dans la littérature de témoignage, mais également de réinterroger sur nouveaux frais le statut du Nouveau Roman au prisme d’une historicité souvent déniée par la critique et de marquer l’oscillation de ce groupe de romanciers entre terreur et rhétorique. Cherchant l’hermétisme, l’exception, les nouveaux romanciers sont par ailleurs en quête d’une rhétorique fédératrice, capable de refonder une communauté brisée par la guerre. / Our work relates to the question of evil in French stories published between 1945 and 1962, therefore between two trials that have questioned the specificity of evil and guilt, namely the Nuremberg trial and the Eichmann trial. These stories, written after the war, were published by writers who either directly took part in the fight (like Simon or Camus), or simply had echos of it (like Butor or Bataille). The heart of our study is the essay of Jean Paulhan entitled Les Fleurs de Tarbes ou la terreur dans les lettres. This essay enabled us to analyse evil, not only in terms of History — by referring to the Nazi terror and its consequences — but also in literary and metaphorical terms, therefore considering the term ‘terror’ according to the definition of Paulhan and Sade. In both these stories and our work, terror is constantly offset by its opposite, rhetoric, which constitutes the basis for a generation of ‘anti-Modern’ writers who aim at esthetical modernity without denying the importance of the novelistic tradition of the 19th Century. The question of evil through the notions of terror and rhetoric leads us to specify the approach of evil in Sartre and Bataille’s novels, or in testimonies. These notions allow us to analyse the status of the Nouveau Roman from an historical perspective, often denied by critics, and to show the constant wavering of this group of writers between terror and rhetoric. The nouveaux romanciers are not only looking for exception, abstruseness, but they are also seeking a common rhetoric, capable of recreating a community otherwise broken by the war.