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1	L’Acédie Essai d’un devenir existentiel au contrepoint de l’ennui / Acedia. Essay on existential become on counterpoint of boredom Giangiobbe, Julie 20 November 2013 (has links) Le dessein de ressusciter l’acédie, ce topos chrétien à demi-oublié, renvoyant des échos de mélancolie un peu vagues, est appelé tout autant que mis en doute par sa singulière inactualité. Le recours à l’ennui, comme assistance ou véhicule de ce retour, ne présente lui-même aucune nécessité, ni dans son pourquoi, ni dans son comment. L’ennui évolue dans une présence et une familiarité, au double sens vécu et intellectuel – philosophique ou littéraire –, dont l’acédie est tout à fait bannie, et la distance entre l’un et l’autre a préalablement à être franchie. La possibilité d’entrer dans la zone d’influence de l’ennui et d’être portée avec lui, par un jeu encore obscur, jusqu’à l’actualité, doit être rejointe de l’intérieur de l’acédie, à travers l’exil où elle repose. / Néant Acédie Ennui Exil Acedia
2	The Midday Demon: A Moral, Theological, and Biopsychosocial Analysis of Acedia Jones, Christopher D. January 2015 (has links) Thesis advisor: Stephen J. Pope / This dissertation provides a multidisciplinary analysis of acedia, a vice that misdirects the natural human love for God and disorders the mind and social structures. Acedia—from the Greek a- + kedos, “lack of care”—is a vice that rejects moral agency, disorders love, and distorts thinking, resulting in a range of psychological effects (such as despair, anxiety, hyper productivity, etc.) and the creation of social structures that hinder human flourishing. This vice was widely discussed as a moral and spiritual problem until the modern period, when three factors led to its neglect: (1) the equation of acedia with laziness in post-Reformation theological literature, (2) the medicalization of acedia as depression in the emerging psychological literature, and (3) the contention that moral and spiritual concepts were out of place in psychological reflection. And as morality, spirituality, and mental health became bifurcated, psychologists began to claim that the Christian tradition discovered depression, but spiritualized it as the vice of acedia. An integrative approach that connects moral theology with the biopsychosocial sciences clarifies the nature of acedia and provides practices to reorder individuals languishing or struggling with its effects. This approach resists the bifurcation of morality and spirituality from mental health; rejects reductive accounts of acedia as slothful laziness, anomie, boredom, melancholy, or depression; and demonstrates the areas of overlap between vices and mental disorders. Beginning with a statement of the problem of acedia, this dissertation indicates how the moral, spiritual, and mental health elements of acedia became separated. Then the strengths and weaknesses in the biopsychosocial literature on mental health and vice is discussed, and it is argued that the sciences can be supplemented with a theological account of vices as habits that result from choices to act, love, and reason which disorder the mind and social structures. This integrative account reveals how vices like acedia can be factors in mental health since they disorder crucial capacities of the mind like agency, love, and reasoning. Nevertheless, vices like acedia are distinct from sloth, anomie, boredom, melancholy, and depression. While vices and disorders involve intentions, choices, habits, and actions, vices may or may not impact neural functioning or cause neural malfunction as mental disorders do. Acedia and these various disorders are distinct even though they may overlap in certain cases. Consequently, vices like acedia can be one of several factors—including biological, psychological, and social ones—involved in the development course of mental disorders, but need not, and will not always be so involved. Recognizing this avoids moralizing mental disorders (by making mental disorder into a purely moral problem with a moral remedy), and medicalizing vices (by affirming that moral problems are at root medical ones requiring a medical remedy). Removing acedia, therefore, requires the adoption of practices that can be tailored to foster the virtue of gratitude, which remove acedia, redirect its disordered inclination to love God, and reorder individuals struggling with its effects. Thus, to discuss acedia adequately, one needs to integrate insights from morality, spirituality, and mental health. / Thesis (PhD) — Boston College, 2015. / Submitted to: Boston College. Graduate School of Arts and Sciences. / Discipline: Theology. Acedia Aquinas Barth Mental health Virtue
3	Exploring the ontological ground underlying the conceptualisation of depression Ağören, Güler Cansu January 2017 (has links) Conceptualizations of depression, this dissertation will demonstrate, are invariably structured by ontological presuppositions that constitute and define boundaries between individual and social, internal and external, body and mind, selfness and exterior, normal and pathological. Furthermore, the way in which these boundaries are set through the ontological ground underlying the modern bio-medical conception of depression are rooted in the history of Western philosophy, rather than corresponding to natural kinds discovered by neuro-medical science. Essentialist, internalist, and individualist assumptions arguably dominating contemporary practices regarding depression in Western medicine are not unavoidable and necessary, but are contingent symptoms of a certain ontological groundwork, that needs to be revealed and examined from a critical perspective to be able to deal effectively with possible deficiencies of the contemporary bio-medical model. In the following study, I focus on different historical conceptions that pathologise some altered form of affectivity that by contemporary lights we would associate with some manner of ‘depression’. These include Hippocrates’, Aristotle’s, Galen’s, and Burton’s conceptions of melancholia; Aquinas’ model of acedia; and the American Psychological Association’s Handbook (APA’s), Matthew Ratcliffe’s, and Thomas Fuchs’ accounts of depression. All these different ontologies are put through a categorical analysis consisting of six steps. In each step, each model is assessed regarding their positions between the two poles: melancholia/acedia/depression being (1) indigenous to the individual versus irreducibly social, (2) caused by internal versus external factors, (3) pathologised based on an individual versus a social dysfunction, (4) formed dependently versus independently in relation to personal characteristics, (5) defined as a bodily versus a mental phenomenon, (6) detached from versus entangled with the authentic self.
4	Melancholy and the modern consciousness of Francesco Petrarca : a close reading of melancholy, acedia, and love-sickness in the Secretum, De Remediis Utriusque Fortunae and Canzoniere Zampini, Tania. January 2008 (has links) The most important classical Greek heroes were believed to suffer from a physical, mental, and spiritual illness shown negatively to alter their general state of being. Attributed to an excess of black bile in the body, the earliest documented form of this ailment came to be known as "melancholy;" paramount among its effects was the emergence of a severely split being sincerely pursuing Virtue, yet markedly susceptible to the Passions that threatened to veer him off his course. / In the Middle Ages, traces of melancholy are found in the sin of acedia still today considered a rather "medieval" vice. Globally defined as a state of "general apathy," acedia was believed more egregiously to affect solitary religious figures devoted to prayer. The dawn of Humanism in Western Europe, however, saw this notion extended to the more general scholar, and featured as (arguably) its first protagonist, 14 th-century humanist Francesco Petrarca. / The manifestations of this malady pervade his oeuvre as a whole: repeatedly in his immense repertoire, Petrarch - at least in his proliferation of an artistic or lyrical "io" or self--surfaces as a fragmented if not strictly binary figure both tormented by his incumbent passions and resolutely determined to overcome them. Petrarch's often autobiographical figures are ruled by conflicting inner forces which leave them paralysed, indecisive, and helpless before Fortune, in a new position foreshadowing the anthropocentric and, to a degree, "bipartite" "modernity" soon to flood the continent. / Through a close reading of three of his most celebrated texts - the Secretum, De Remediis Utriusque Fortunae, and the Canzoniere, this study will seek to posit Petrarch as a fundamentally melancholic and "accidioso" writer whose condition of internal and social rupture more generally speaks to the emerging "crisis of modernity" which he perhaps first sets to the center stage of his period. Petrarca, Francesco, 1304-1374. Rime. Melancholy in literature. Acedia.
5	L'acédie ou le baptême de la bile. À la recherche d’un pharmakon spirituel / Acedia or the melancholy baptism. In search of a spiritual pharmakon Meessen, Julie 27 January 2018 (has links) L'acédie alliée à la mélancolie nous permet de rendre compte de la totalité de la nature humaine, en tant qu'elle est composée d'une âme, d'un esprit et d'un corps. Ces deux pathologies distinctes autant par leur inscription dans un temps et un espace particuliers et déterminés, ainsi que par les dimensions de l'être humain auxquelles elles s'attaqueront se verront ici rapprochées de sorte à faire émerger un paradigme qui fera de la folie pathologique un moyen d'accès au divin. La mélancolie, de par son bagage grec antique qui faisait d'elle l'apanage des hommes de génie, contaminera au XIIIe siècle l'acédie au point que celle-ci ne sera plus envisagée sous la perspective d'une passion, d'un vice - le plus redoutable de tous – mais une grâce, cherchée et convoitée par les saints hommes de cette époque, selon Guillaume d’Auvergne. Pour ce faire, l'acédie se révélera être une pathologie de la volonté en tant que celle-ci se voit éteinte, asphyxiée devant un idéal inaccessible qui épuiserait en elle tout dynamisme, idéal de l'impassibilité que l'on retrouve sous les traits de l'ange chez les Pères du désert et celui de la performance que l'on retrouve sous les traits du surhomme à notre époque, deux modèles qui se voient être pervertis dès leur conception et dévoilés comme tel par l'acédie. D'une maladie mortelle, celle qui vient autant emporter le corps de l'ascète que la vie de son âme, se révèle protéger l'individu d'un mal encore plus redoutable, celui de l'orgueil, en venant par la même occasion préserver la puissance de la volonté de l'individu en celle de Dieu par le truchement d'une grâce divine. Eau de mort pour le commun des mortels, elle devient eau de vie, porteuse d'une grâce efficace, pour les fous de Dieu dont la folie n'a d'égale que leur amour ; l'acédie devenant par là-même la maladie de l'amour fou de Dieu. / Acedia combined with melancholy allows us to account for the totality of human nature, insasmuch as it is composed of a soul, a spirit and a body. These two distinct pathologies, as much by their inscription in a particular and determined time and space, as by the dimensions of the human being that they will attack, will be brought together here in such a way as to bring forth a paradigm that will make pathological madness a means of accessing to the divine. Melancholy, by its ancient Greek heritage, which made it the prerogative of men of genius, will contaminate acedia in the thirteenth century to the point that it will no longer be considered from the perspective of a passion, a vice – the most awe-inspiring of all – but a grace, sought for and coveted by the holy men of that time, according to William of Auvergne. For this to happen, acedia will prove to be a pathology of the will inasmuch as it is extinct, asphyxiated in the face of an inaccessible ideal that would exhaust all dynamism, ideal of the impassibility that we find under the features of the angel of the Desert Fathers and that of the performance that we find under the features of the übermensch in our time, two models that become perverted from the time they were conceived and unveiled as such by the acedia. From a mortal disease, the one that takes away both the body of the ascetic and the life of his soul, is revealed to protect the individual from an even more dangerous evil, that of pride, by coming at the same time to preserve the power of the individual's will in that of God through the means of divine grace. Water of death for the common man, it becomes water of life, bearer of an efficacious grace for the fools of God, whose madness is matched only by their love ; acedia thereby becoming the disease of God's love. Acédie Mélancolie Évagre le Pontique Guillaume d’Auvergne Ascèse Surhomme Volonté Impassibilité Acedia Melancholy Evagrius Ponticus William of Auvergne Asceticism Superman Willingness Impassivity
6	Melancholy and the modern consciousness of Francesco Petrarca : a close reading of melancholy, acedia, and love-sickness in the Secretum, De Remediis Utriusque Fortunae and Canzoniere Zampini, Tania. January 2008 (has links) No description available. Melancholy in literature. Petrarca, Francesco, 1304-1374. Rime. Acedia.
7	Aversions spirituelles : les racines de l'acédie chez Évagre Pontique et Thomas d'Aquin Libersan, Olivier 08 1900 (has links) Faisant partie du septénaire des péchés capitaux, la paresse semble posséder un statut particulier puisqu’elle ne consiste pas comme les autres vices à commettre ou désirer un acte coupable. Elle est plutôt inaction, immobilité, absence de désir. C’est qu’à ses origines qui remontent au 4e siècle de notre ère le concept de paresse est alors acédie, manque de soin, désintérêt allant jusqu’à la tristesse face au bien divin et à l’acte moral qu’il commande. Il s’agit là d’un important obstacle à la vie morale de l’agent puisque l’acédie vient à poser la possibilité d’une aversion propre à la notion du bien. Le présent mémoire a pour but d’investiguer les mécanismes psychologiques et affectifs qui président à ce désintérêt sous la plume du premier penseur à établir une réflexion théorique méthodique au sujet des péché capitaux, Évagre Pontique, et sous celle du philosophe qui semble résoudre la tension qui existe entre attraction et répulsion face au bien, Thomas d’Aquin. L’enquête proposée sur l’acédie portera donc sur les débuts énigmatiques d’une théorisation des péchés fortement marquée par l’univers ascétique et monastique profondément intellectualiste dans lequel elle émerge, fera le détail des transformations qui consacrent sa survivance jusqu’au 13esiècle et tentera de saisir les subtilités de la réponse thomasienne au problème d’un bien indésirable. / Part of the septenary of cardinal sins, sloth stands out as an anomaly; contrarily to other sins, sloth does not reside in the desire for or the perpetration of a reprehensible act. It is instead portrayed as inaction, immobility, lack of desire. Marked by its 4th century origins, the concept of sloth is then understood as acedia, a lack of care or an absence of interest for the divine good and the moral acts it commands so strong it may veer into sadness. Acedia constitutes an important obstacle to the moral life of the agent because it embodies the problem of a disgust for the notion of good itself. This memoir proposes to investigate the psychological and affective mechanisms standing behind this disinterest by scrutinizing the theorical reflections of the first thinker to produce a methodical analysis on deadly sins, Evagrius Ponticus, and those of the philosopher who seems to solve the tension that dwells in between the desire and the aversion for good, Thomas of Aquinas. The present inquiry on acedia will thus lend itself to a study of the enigmatic beginnings of a theorization of cardinal sins deeply embedded in the intellectualism of the ascetical and monastic universe that saw its birth, will detail the transformations acedia endured to survive to the 13th century and will attempt to grasp the subtleties of Aquinas’ answer to the problem of an undesirable good. Acédie Passion Thomas d'Aquin Philosophie médiévale Ascétisme Péché capital Acedia Thomas of Aquinas Medieval philosophy Ascetism Capital sin Philosophy / Philosophie (UMI : 0422)
8	L'épreuve : La « prison-pharmakon » : remède et poison Lécu, Anne 02 October 2010 (has links) Ce qui arrive à l’homme du XXIe siècle en prison est en partie analogue à ce qui arrive àl’homme tout court. Nous avons perdu l’innocence (seuls les enfants ne l’ont pas encore perdue), ettentons de la récupérer en nous revendiquant victimes. Présumés coupables, isolés, observés, voilà ceque nous sommes devenus. L’homo carceralus est une sorte de type qui hante notre cultureoccidentale. Fruit du nihilisme et de la gnose. C’est pourquoi il est pertinent de chercher à penser sonépreuve, non de l’extérieur, mais comme ce qui peut nous arriver à chacun, et d’en repérer ce quil’empoisonne ou ce qui la libère. Car la gnose, qui est peut-être sophisme ou nihilisme, est menteuselorsqu’elle fait croire que l’on sort de l’épreuve par “en haut”, par la fuite hors des conditions de viehumaines, dans le scientisme naturaliste, le savoir statistique ou la technique. La résignation et la fuiteen avant ont le même visage, celui de la fatalité : ni l’une et ni l’autre n’aiment ce monde, ni ce temps.Or, ce n’est pas ailleurs que du sens peut advenir. Si la prison est un pharmakon, remède etpoison, c’est qu’elle reste une institution humaine. La grandeur de l’homme est d’être puissance descontraires, capacité de surmonter tout déterminisme, capacité de ne pas se résigner à la fatalité, aucoeur même de sa misère. Encore faut-il ne pas être abandonné seul dans l’épreuve, tant il est vrai quec’est l’autre, et particulièrement l’autre ébranlé, grâce à qui la traversée est possible, par “en bas”. Lesoin en prison s’enracine dans cette « solidarité des ébranlés ». Pour naviguer entre les différentsdispositifs pénitentiaires et sanitaires qui visent à contrôler et à prévoir le comportement des captifs, lemédecin doit faire preuve de mêtis, cette intelligence des interstices, au service de son patient. Et enmême temps, il doit garder de façon catégorique le secret médical, au nom de ce que l’homme restetoujours opaque à toutes les sciences et les techniques, plus grand que lui-même, en sa fragilité. Cesavoir « de nuit » n’est autre que le savoir socratique : « je sais que je ne sais pas ». / That which is happening to XXIst century man in prison is, in part, similar to what ishappening to all of us. Our innocence lost, (innocence is retained only by the child), we try to regain itby claiming to be the victim. We are presumed guilty, isolated, observed. Homo carceralus hauntsour Western culture; fruit of nihilism and gnosis. It is the reason we should reflect on his ordeal, notfrom the outside, but as something that could happen to each and every one of us, and in which todiscover where the poison lies and what the remedy could be. For gnosis, (either sophism ornihilism), is false when we are led to believe that we exit an ordeal by escaping our human conditionin the ‘upward’ direction of the natural sciences, statistical knowledge or technique. Resignation andheadlong pursuit share a characteristic, that of a predestined tendency towards disaster. Neither theone nor the other sits comfortably in this world or our times.But meaning does not have to come from elsewhere. If prison is pharmakon, both remedy andpoison, it is because it is a human institution. Man’s greatness is his conflicting authority : having thecapacity to overcome determinism, the ability not to resign himself to his fate, even at his lowestpoint. But it is imperative not to be left alone through this ordeal, for it is true that it is the other,particularly the ‘weakened other’, thanks to whom the crossing is possible from ‘below’. Care inprison is rooted in this ‘solidarity of the weak’. To navigate the different penitentiary and healthsystems, which seek to control and foresee the captives’ behaviour, the medical doctor must exertmêtis, become complicit with the patient in order to serve the patient. And at the same timecategorical medical confidentiality must be maintained, in the name of which the patient in his or herfragility, remains invisible to all sciences and techniques which are yet greater than he or she is. This‘secret’ knowledge is none other than Socratic knowledge: ‘I know that I do not know’. Acédie Actuariel Chute Dangerosité Épreuve Fatalité Gnose Mêtis Pharmakon Prison Sanitaire Secret médical Utilitarisme Vulnérabilité Acedia Actuarial Fall Dangerousness Ordeal Fate Gnosis Mêtis Pharmakon Prison Sanitary Medical confidentiality Utilitarianism Vulnerability
9	Énergie et mélancolie : les entrelacs de l'écriture dans les Notebooks de S.T. Coleridge Volume 1, 2 et 3 Page-Jones, Kimberley 13 September 2013 (has links) Durant toute sa vie, Samuel Taylor Coleridge, poète et philosophe romantique anglais, a consigné ses pensées et ses réflexions sous forme de fragments dans des Notebooks, aujourd’hui regroupés dans cinq volumes. Derrière cette écriture mosaïque se dessine l’histoire d’un esprit nourri d’une insatiable curiosité pour le monde naturel et la psyché humaine. Libre de toute contrainte de structure et de genre, l’espace des Notebooks est peut-être celui qui s’ajuste le mieux au rythme si particulier de la pensée du poète. Ces textes se donnent ainsi à lire comme le reflet d’une pensée en constante évolution, qui sans cesse digresse, explore des possibles, ouvre des voies inexplorées. Cette thèse se propose donc de tenter d’en saisir les variations par une approche rythmanalytique du corpus d’étude. L’écriture des premiers carnets est essentiellement nomade, elle témoigne d’un plaisir de pérégriner, de s’ouvrir à la texture du monde. Elle se nourrit de l’énergie d’un corps en mouvement et d’une volonté d’habiter poétiquement l’espace. Toutefois, au fil du temps, le regard du poète semble peu à peu substituer le diffus et le nocturne à l’espace géopoétique ; l’écriture des Carnets se replie sur l’intime de l’être et se teinte de mélancolie. L’écriture de la mélancolie ne serait-elle pas dès lors l’envers sombre de l’écriture nomade, une écriture qui se nourrit de l’énergie du désir et de l’angoisse, et qui ne cesse de s’enrouler sur elle-même pour tendre vers ce point obscur ? Néanmoins, la mélancolie des Carnets n’est jamais synonyme d’effondrement ou de néant, elle n’appelle pas le vide mais, bien au contraire, trouve sa source d’inspiration dans une formidable vitalité pour faire advenir au jour de la parole ce qui ne se donne à voir que dans l’obscurité de la nuit. / During all his life, the English poet and romantic philosopher Samuel Taylor Coleridge secretly kept his thoughts and reflections in his Notebooks, which have been published in five volumes. This mosaic writing tells the story of a mind fed on an insatiable appetite and curiosity for the natural world and the human mind. Freed from any structural or generic constraint, the Notebooks certainly offered the poet a scriptural space well-suited for the rhythm of his thought. These texts can thus be read as the reflection of a mind constantly evolving, digressing, exploring new areas and opening new vistas. This work is an attempt to seize the variations of the Coleridgian thought by approaching rhythmically the first three volumes of the Notebooks. The writing of his first notebooks is essentially nomadic and asserts the pleasure of wandering through the natural world and delving into its texture. It feeds upon the energy of a body exploring space and of a mind struggling to inhabit the world poetically. Yet, as time passes, the poet’s gaze seems to linger more on the nocturnal sky than on the natural space. The writing of the Notebooks is then no longer the poetic substrate of the early days; it turns inward, loaded with melancholy. The writing of melancholy could therefore be seen as the darker side of the nomadic writing, one that feeds upon the energy of desire and anxiety, that takes a circumvoluted path towards this “dark spot”. Nevertheless, melancholy does not mean the annihilation of the self nor does it call for hollowness. Its source of inspiration resides in the vital force of creation which strives to bring to the light of speech that which can only be glimpsed at in the darkness of the night. Écriture de soi Journal intime Carnet Romantisme Entrelacs Errance Recueil Relation Rhyzome Polype Lieu Espace Géopoétique Marche Nomadisme Rythme Polyrythmie Rythmanalyse Imagination Énergie Désir Descriptif Spirale Image Mélancolie Acédie Vortex Fancy Nocturne Writing of the self Diary Notebook Romanticism Interlacing Wandering Collection Relation Rhizome Polypus Place Space Geopoetic Walk Nomadism Rhythm Polyrhythm Rhythmanalysis Imagination Energy Desire Descriptive Eddy Image Melancholy Acedia Vortex Fancy Nocturnal
10	Le discours des vices et des vertus aux époques carolingiennes et ottonienne. De l'écrit à l'image (IXe - XIe siècle) / The discourse of vices and virtues in the Carolingian and Ottonian periods. From writing to image (9th-11th century) Rodrigues, Perrine 17 October 2018 (has links) Le discours des vices et des vertus est une étude qui porte sur la définition des notions de bien et de mal, de droit et d’interdit dans le cadre de la renouatio carolingienne, débutée sous le règne de Charlemagne et poursuivit sous ses successeurs, puis redynamisée sous le règne des Ottoniens. Les genres littéraires et artistiques où apparaissent les allégories des vices et des vertus constituent un corpus très varié de sources (judiciaire, morale, iconographique…). La diversité des sources permet de faire émerger la définition d’un idéal permettant de conduire l’homme à son salut, tout en mettant en place des codes moraux et une norme qui permettent d’encadrer la société dans tous les domaines. / The discourse of vices and virtues is a study which deals with the definition of the notions of good and evil, law and prohibition in the context of Carolingian renouatio, begun under the reign of Charlemagne and continued under his successors, then revitalized under the reign of Ottonians. The literary and artistic genres in which allegories of vices and virtues appear, constitute a very varied corpus of sources (judicial, moral, iconographic, etc.). The diversity of sources makes it possible to emerge the definition of an ideal allowing to lead the man to his salvation, while setting up moral codes and a norm which make it possible to regulate the society in all areas. Vices Vertus Psychomachie Sainteté Allégorie Miroirs des princes Miroirs des laïcs Traité des vices et des vertus Pénitentiels Conciles Foi Espérance Charité Prudence Tempérance Justice Force Sagesse Pudeur Patience Miséricorde Orgueil Avarice Acédie Colère Luxure Libido Gourmandise Vaine-Gloire Envie Paresse Tristesse Intempérance Carolingien Ottonien Vices Virtues Psychomachy Holiness Allegory Mirrors of Princes Mirrors of the Laity Treatises of Vices and Virtues Penitential Councils Faith Hope Charity Prudence Temperance Justice Strength Wisdom Modesty Patience Mercy Pride Avarice Acedia Anger Lust Libido Gluttony Vain glory Envy Laziness Sadness Intemperance Carolingian Ottonian 900

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