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L'hypothèse de cette recherche est qu'une amitié privée et subjective (APS) existe nécessairement dans toute société puisqu'elle fait partie de l'homme de façon inhérente, un être essentiellement social, communicatif et affectif. Notre tâche consistait à découvrir ses signes linguistiques et ses marques pratiques chez Cicéron. Cette étude a porté les conclusions suivantes: linguistiquement, il n'existe pas de terme qui indique un rapport du genre APS chez Cicéron. Dans la philosophie, l'examen des thèmes principaux qui sous-tendent le concept de l'amitié indique que l'amicitia cicéronienne est déterminée par les conceptions sociales et éthiques de la Stoa. Par ailleurs, elle est entièrement ancrée dans la zone publique. Quant à la notion de l'amitié et ses mots corolaires, nous démontrons que l'expression de l''amicitia' est absolument socio-politique.En revanche, la pauvreté linguistique est contrecarrée par la richesse des indications des pratiques de l'APS. Le mot 'privatus' ne renvoie pas chez Cicéron à l'idée du 'privé' telle que nous l'avons déterminée. Au sens figuré, une sphère privée est crée par des moyens d'exclusion dans la correspondance, où l'on note également l'existence d'une communication intersubjective, notamment avec Atticus. Contrairement à la théorie des 'quatre personae', relativement pauvre en matière d'individualité et de subjectivité profonde, le lien avec cet ami est spécial, rempli des marques ostensibles d'intersubjectivité: la connaissance corporelle et spirituelle de l'autre en tant que sujet unique, l'affection intense et le soutient loyal à son égard en tant que tel. / The hypothesis of this research is that a private and subjective friendship (PSF in English, APS in French) necessarily exists in any society since it constitutes an inherent part of any individual qua a socio-affective and communicative being. The principal task of this research was to discover its linguistic signs and manifestations of its practices in Cicero. The conclusions of the study concerning the capital questions mentioned are the following: linguistically, there is no term which indicates a PSF relationship in Cicero. In his philosophy, the examination of the principal terms fundamental for the concept of 'friendship', indicates that Ciceronian 'amicitia' is determined by social and ethical conceptions of the Stoa. In addition, it is entirely ancored in the public sphere. In regards to the 'notion of friendship' and its corollary words, the expression 'amicitia' seems to be absolutely socio-politica.On the other hand, the linguistic pauverty is counterbalanced by the richness of indications affirming the existence of practices of PSF. The word 'privatus' in Cicero does not evoke the idea of the 'private sphere' as we had determined it. In a figurative sense, a private zone is created by means of exclusion in the correspondance, where one observes the existence of an intersubjective communication, notable with Atticus. Contrary to the theory of the 'four personae', which signals a relatively poor individual and subjective conception, the actual rapport with this particular friend is special, full of indications prooving intersubjectivity: corporal and spiritual recognition of the other as a unique subject, intense mutual affection and loyal support.

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No description available.

This work deals with the personality of the English Cistercian monk and abbot of the 12th century Aelred of Rievaulx and his work "On Spiritual Friendship" (De spirituali amicitia). It aims to analyze Aelred's work in the broader context of Aelred's life, his other works and contemporary theological-philosophical concepts and ideals. It further intends to place him in the tradition of late ancient and medieval reflections on friendship and love with an emphasis on the monastic environment. The author made a translation and analysis of De spirituali amicitia's most important passages and compared them with Aelred's sources and originals. These include among others the work of Marc Tullio Cicero Laelius de amicitia, the writings of St. Ambrose and Augustine and the Bible. The thesis is concluded with an analysis of Aelred's "individuality", which is spread throughout his work and which is interpreted using the current discourse on individuality in the Middle Ages. Therefore, the author tries to define Aelred's place "between tradition and individualism".

Titus Pomponius Atticus fut l'un des personnages les plus controversés du dernier siècle de la République romaine. Son nom s'inscrivit dans la postérité grâce à la relation d'amicitia qu'il partagea toute sa vie avec le grand orateur Cicéron. Ami des plus hauts dignitaires de son temps, quelles que soient leurs tendances politiques, il se constitua un réseau de relations amicales, qui lui permit de préserver « sa tranquillité » dans un monde marqué par le sceau de guerres civiles impitoyables. Pratiquant un épicurisme modéré, ce romain s'adonna aux plaisirs de l'otium, et tenta d'opérer une symbiose entre les impératifs de sa « condition » et les « exigences » de sa morale. En tant que financier de l'aristocratie, informateur, conseiller politique et libraire-éditeur, cet homme, tel un caméléon, possédait de nombreux talents, qui lui attirèrent la faveur et l'estime de « tous » ses contemporains. Dans un contexte politique aussi troublé et dangereux que celui du premier siècle de la République, menacé à plusieurs reprises, il est ressorti grandi durant chacune de ces guerres qui auraient dû le perdre. En effet, pendant que ses proches étaient précipités dans le malheur, chaque changement de régime consolidait sa position et sa fortune. Véritable exemple de sociabilité, il a joui d'un indéniable pouvoir d'action politique par le biais de ses amitiés. Là où certains se sont obstinés à vouloir changer seulement le présent, il fit preuve d'une habileté et d'une ingéniosité hors du commun. Tel un visionnaire en avance sur son temps, il se contenta d'observer, d'analyser, d'entrevoir l'avenir et de mener, à l'abri des regards indiscrets, une « politique d'action » capable de faire face à la Révolution qui donnerait naissance à l'empire romain. Bien qu'acteur et témoin privilégiés de la destinée de Rome, il afficha une farouche volonté de se maintenir dans l'ombre du pouvoir. Conscient des réalités de son temps et désireux de « rester libre », il était déterminé à « vivre » et à « survivre » selon ses aspirations, à une époque où cela semblait impossible. Cet « homme de l'ombre », même s'il protège encore aujourd'hui le mystère autour de sa personne, se présente comme l'archétype du romain, ayant réussi le parfait syncrétisme entre le « politique » et le « sage », en devenant un des exemples les plus significatifs de la réussite romaine. / Titus Pomponius Atticus was one of the most controversial characters during the last century of the Roman Republic. His name went down in History thanks to his lifelong amicitia, his friendship, with famous roman orator: Cicero. Friend with the highest dignitaries of his time, regardless of their political affiliations, he succeeded in constituting a network of friendly relations which allowed him to preserve his “tranquility”, in a time marked by many ruthless civil wars. Practicing a moderate form of Epicureanism, this Roman man devoted himself to the pleasures of Otium while attempting to make a symbiosis between the duties of his “condition,” and the “demands” of his morality. As a aristocratic financier, an informant, a political adviser, a bookseller and a publisher, this man, like a chameleon, possessed many talents which attracted the favor and esteem of « all » of his contemporaries. In a political context as troubled and dangerous as the First century of the Republic, threatened many times, Atticus managed to come out of each of these wars with an increase stature. Indeed, during that time, while his closest relatives were struck by misfortune with each regime change, Atticus' position and fortune grew stronger and bigger. As a true example of sociability, he enjoyed a real political power through his friendships. Where some insisted on changing only the present, Atticus showed great ability and ingenuity. Like a visionary ahead of this time, he chose to observe, analyze, foresee the future, and to lead a « political action » capable of dealing with the revolution that will give birth to the Roman Empire. Although a privileged actor and witness of the roman fate, he displayed a fierce desire to remain behind the scenes. He was aware of the realities of his time and was eager to « remain free ». He was also determined to “live” and “survive” according to his desires, at a time when this seemed impossible. This « man of the shadows », who until now still remains a mystery for most of us, appears like the perfect roman archetype, having succeeded in creating the ideal fusion between the “ politic” and the “sage”, and in becoming one of the finest and most significant examples of Roman accomplishment.

This research project explores an area which had been touched only tangentially, being a comparative analysis of the idea and interpretations of friendship which emerge from the three vernacular collections attributed to the supervision of King Alfonso X of Castile (1252-1284): namely the Marian songs Cantigas de Santa María, the law code known as the Siete Partidas and the chronicle Estoria de España. These sources have been examined by adopting a thematic approach which has highlighted the existence of categories such as spiritual, religious and political friendships, as well as other forms of amicable relationships, including those between representatives of different religious, ethnic and social groups. Additionally, this study demonstrates that there was a conscious adoption of a specific lexicon of amicitia which contributed to reinforce either the opposition or the coincidence between friendship, companionship and counsellorship. Despite the undeniable inheritance of both classical eastern and western traditions, the works of the ‘Learned’ King present a peculiar idea of friendship which was deeply affected by contemporary historical contingencies and by the political and cultural projects of a sovereign who wanted to be regarded as a friend of his people, without denying, however, the unbridgeable gap which existed between different social groups. Interestingly, even if the Alfonsine works display a complicated range of relationships which envisage clear differences, they still outline a perfectly-balanced system within which the general and untouchable rules of friendship predominated, although in some cases certain variants were allowed in order to adapt such general requirements to contemporary social and political situations.