Thèse (M.E.L.) -- Université du Québec à Chicoutimi, 2006. / La p. de t. porte en outre: Mémoire présenté à l'Université du Québec à Chicoutimi comme exigence partielle de la maîtrise en études littéraires. CaQCU Bibliogr.: f. 123-125. Document électronique également accessible en format PDF. CaQCU

Thesis (doctoral)--Université Paris IV Sorbonne, 1998. / Includes bibliographical references (p. [515]-548).

Thesis (Ph. D.)--University of Michigan, 1973. / Typescript. Filmography: leaves 188-189. Includes bibliographical references (leaves 190-194).

In this thesis I propose that Alain Locke’s pluralistic cosmopolitanism can serve as a middle ground between integrationist and separatist measurements of racial progress. Using Gary Peller’s article “Race-Consciousness” as a focal point, I argue that Locke’s philosophy can adequately address concerns held by both integrationists and separatists. In Chapter One, I lay out the historical foundations and subsequent debate between integrationists and separatists, and analyze Peller’s challenge of integrationist ideologies of the sixties and seventies. Using his article to highlight the often-neglected separatist position, Chapter Two then proposes Locke’s pluralistic cosmopolitanism as a potential middle ground for addressing separatists’ concerns with integrationist ideology and vice versa. Locke’s emphasis on unity in diversity, his three working principles—cultural equivalence, cultural reciprocity, and limited cultural convertibility—his critical relativism, and his heavy involvement with the Harlem Renaissance makes his philosophical approach useful in addressing concerns not only of black separatists/nationalists but integrationists as well.

Diss. Univ. Trier, 2006.

Alain, l'un des plus grands philosophes de notre siècle, se préoccupe essentiellement de la "volonté-d'être-libre", que nous nommerons : le "Très Humain". Ce mémoire vise humblement à rendre justice à ce penseur magnanime que l'on tend à oublier. Ainsi, nous situerons l'homme dans notre siècle. Nous explorerons son œuvre qui est une longue méditation sur l'Esprit qui se manifeste dans le monde par l'agir de l'être humain. Nous préciserons son approche philosophique, cette métaphysique de l'espérance lucide, conciliant l'abstrait au concret en les unissant constamment. Sa pensée, inspirée des grands penseurs de l'humanité, est un existentialisme optimiste éclairant notre temps.

No description available.

Th.--Lett.--Université de Bordeaux III, 1979. / Reprod. en fac-sim. de la thèse présentée devant l'Université de Bordeaux III le 5 juillet 1979. Bibliogr. p. 1027-1094. Index.

Dissertation--Universität Trier, 2006. / Bibliogr. p. 349-361.

Between 1933 and 1963, many Quebec critics followed with interest--some sporadically, others regularly--the works and career of Alain Grandbois (1900-1975). This thesis analyzes in systematic fashion the content and the evolution of their discourse. / In addition to engaging in "dialogue" (via their reviews) with certain publishers, the critics reflected upon the problem of regionalism and universalism in Grandbois' "clear and simple" prose works, although in quite different ways with each new book. The collections of poems, on the other hand, because of their "hermetism", induced commentators to study the question of the intelligible and the unintelligible in poetry, a question closely linked to that of the meaning--or the absurdity--of existence. Moreover, these interpreters of Grandbois' works, in order to actualize them, read them into the social discourse of the time. Thus, some denounced them for reasons of dogma or of morality; others, more numerous, sought to make Grandbois' texts more "readable" by referring them to current events or phenomena, such as the Second World War, the immediate post-war period, or the "silent revolution" of the 1960s. / Products of the classical education system, Grandbois' exegetes drew their inspiration from the principal tendencies of European criticism. As well, they tended to compare Grandbois' prose works to those of French prose writers of the interwar years, and to link his poetry to that of European poets (the surrealists and those they influenced, among others), although occasional reference was made to local writers. / Over time, the critics came to construct the myth of Alain Grandbois, that "exceptional" literary and human being who acclimatized the "modern" poem to Quebec, after having roamed the world from 1925 to 1940. The history of Alain Grandbois' critical good fortune, in short, is that of a happy match between an "eminently" distinguished author and his grateful commentators, for whom he created the opportunity to say "new" things about man, art and life.