Notre étude tente à partir de la Ḥilyat al-awliyā’ wa-ṭabaqāt al-aṣfiyā’ de Abū Nuʿaym al-Iṣfahānī (m. 430/1038) de mieux préciser les contours de la notion de sainteté sunnite dans les trois premiers siècles de l’Islam, telle qu’elle fut construite dans la tradition hagiographique à partir de la fin du 4e/Xe siècle. La walāya (sainteté) apparaît dans la Ḥilya comme la notion centrale dans laquelle se rejoignent deux formes de piété pourtant divergentes en islamologie : la piété ascétique (zuhd) des premières générations qui exprimerait avec emphase l’obéissance à un Dieu transcendant et la piété mystique (taṣawwuf) des générations ultérieures à partir de la fin du 3e/IXe siècle qui concernerait par contraste la communion avec un Dieu immanent et révélé. Pour mieux comprendre comment Abū Nu’aym les réconcilie, nous avons cherché à déconstruire son projet de légitimation consistant à rattacher le taṣawwuf aux premiers modèles intègres de piété ascétique. Nous nous sommes efforcée particulièrement à analyser les pratiques langagières et spirituelles des premiers ascètes, pour les mettre en parallèle avec celles des mystiques des 3e/IXe et 4e/Xe siècles, et ceci, au travers de trois supports d’herméneutique : les traditions judaïsantes (isrā’iliyyāt), les exégèses coraniques et enfin la Sunna et la figure du Prophète. Il en ressort que c’est précisément dans l’expérience eschatologique que les premières générations de dévots et d’ascètes et les générations suivantes de soufis accèdent au statut de saints (awliyā’), leur attribuant la juste compréhension de la Révélation et la charge de sa transmission. / This study, based on Abū Nuʿaym’s Ḥilyat al-awliyā’ wa-ṭabaqāt al-aṣfiyā’, aims to define the contours of Islamic sainthood (walāya) during the first three centuries of Islam, as progressively defined in the hagiography from the 4th/10th century. In the Ḥilya the walāya is the central notion in which ascetic piety (zuhd) and mystic piety (taṣawwuf) meet. Current research insists on their fundamental difference, the former being characterised by the obedience to a transcendental God and the latter expressing, in contrast, the experience of communion with an immanent and revealed God. To better understand how Abu Nu’aym reconciles both notions, the study revisits and specifies his goal of legitimising taṣawwuf by linking it with the paragons of ascetic piety. The study especially strives to analyse the language and spiritual practices of the early ascetics in light of those of the mystics in the 3rd/9th and 4th/10th centuries. We have used three hermeneutic criteria : the ‘Judaising’ traditions (isrā’iliyyāt), the quranic exegesis and, lastly, the Sunna and figure of the Prophet. It emerges that the first generations of devotees and ascetics and the following generations of sufis attained, in the eschatological experience, the status of saints (awliyā’) enabling them to adequately understand and transmit the Revelation.

none

none

Univ., Lizentiatsarbeit, --Zugl.: Münster (Westfalen), 2007.

Thesis (MA(Philosophy)--University of Pretoria, 2003. / Includes bibliographical references.

Thesis (Th. M.)--Holy Cross Orthodox School of Theology, 2000. / Includes bibliographical references (leaves 83-86).

Thesis (Th. M.)--Holy Cross Orthodox School of Theology, 2000. / Includes bibliographical references (leaves 83-86).

Thesis (Th. M.)--Holy Cross Orthodox School of Theology, 2000. / Includes bibliographical references (leaves 83-86).

CARVALHO, Daniel Filipe. Nietzsche e o naturalismo: a crítica ao ascetismo científico. 2009. 142f. – Dissertação (Mestrado) – Universidade Federal do Ceará, Programa de Pós-graduação em Filosofia, Fortaleza (CE), 2009. / Submitted by Márcia Araújo (marcia_m_bezerra@yahoo.com.br) on 2013-11-06T11:50:20Z No. of bitstreams: 1 2009-DIS-DFCARVALHO.pdf: 983285 bytes, checksum: a000921aac4ef70391a5c5b25ea75876 (MD5) / Approved for entry into archive by Márcia Araújo(marcia_m_bezerra@yahoo.com.br) on 2013-11-07T10:51:43Z (GMT) No. of bitstreams: 1 2009-DIS-DFCARVALHO.pdf: 983285 bytes, checksum: a000921aac4ef70391a5c5b25ea75876 (MD5) / Made available in DSpace on 2013-11-07T10:51:43Z (GMT). No. of bitstreams: 1 2009-DIS-DFCARVALHO.pdf: 983285 bytes, checksum: a000921aac4ef70391a5c5b25ea75876 (MD5) Previous issue date: 2009 / The aim of this work is to understand the criticism of the German philosopher Friedrich Nietzsche to scientific naturalism. Nietzsche, from the book Human, all too human, shows a growing interest in scientific research, establishing a philosophical project of naturalist bias, i.e, in line with the methods of science. Throughout his intellectual production, however, this initial attitude with regard to science will be aim of reflection, so that the works following the book Beyond good and evil, provide a scathing attack on the modern scientific enterprise. This paper seeks to show that this Nietzsche’s criticism is articulated from the understanding of modern sciences as heirs of the Greek epistemological ideal, the belief in the supreme value of truth, the will to truth, and that this belief undermines the scientific enterprise itself with an metaphysical and moral interpretation of the existence. We suggest, then, that Nietzsche’s criticism does not imply refusal to the whole scientific enterprise, but demand to reveal the problems hidden behind the scientific interpretations as they are in line with this moral value, and that the refusal of this value or, rather, its overrun, allow the achievement of a fully realized naturalism, which assumes the character irreducibly interpretative of its theories and propositions about the world. / O objetivo deste trabalho é compreender a crítica do filósofo alemão Friedrich Nietzsche ao naturalismo científico. Nietzsche, a partir da obra Humano, demasiado humano, revela um interesse crescente pelas pesquisas científicas, estabelecendo um projeto filosófico de cunho naturalista, ou seja, em consonância com os métodos das ciências. Ao longo de sua produção intelectual, contudo, esta atitude inicial em relação às ciências será problematizada, de tal modo que as obras que se seguem a Além do bem e do mal, apresentarão um fulminante ataque à empresa científica moderna. Este trabalho procura mostrar que esta crítica nietzscheana se articula a partir da compreensão das ciências modernas como herdeiras do ideal epistemológico grego, da crença no valor supremo da verdade, a vontade de verdade, e de que esta crença compromete o próprio empreendimento científico com uma interpretação metafísico-moral da existência. Sugerimos, então, que a crítica de Nietzsche não implica a recusa em bloco do empreendimento científico, mas procura desvelar os problemas que se escondem por trás das interpretações científicas na medida em que elas se coadunam a este valor moral, e que a recusa deste valor, ou melhor, sua superação, possibilitaria a realização de um naturalismo pleno, que assumisse o caráter irredutivelmente interpretativo de suas teorias e proposições sobre o mundo.

Cette recherche a pour objet la notion d'ascèse et son application chez Césaire d'Arles, moine-évêque du VIe siècle. Cette prescription de la rigueur dans le quotidien du peuple semble représenter pour l'évêque la condition sine qua non d'un retour à la foi des fidèles auxquels il s'adresse. C'est par la rigueur que Césaire souhaite détourner les plus simples de tout danger véhiculé par les moeurs païennes mais il n'oublie cependant pas la charité. Sa notion de gouvernance est démocratique; il lutte contre les abus et se montre protecteur et bienveillant envers les pauvres. La thèse étudie ces questions à partir des Sermons au peuple mais également des Sermons aux moines et des Oeuvres monastiques afin de déceler si le vocabulaire employé est identique et si pour Césaire, la référence au bon chrétien est bien le moine. On mettra ainsi en évidence le caractère novateur de l'évêque d'Arles pour la vie de l'Eglise car seul, selon lui, un mode de vie sobre permettra à chacun de sauver son âme mais également de se conformer au message du christ. / The aim of this research is the notion of asceticism and its application with Caesarius of Arles, monk-bishop of the VIth century. For him, this requirement for hardship in the daily life of the people appears to represent a prerequisite for the return to faith among the congregation he addresses. It is through hardship that Caesarius wishes to divert the most ordinary people from any danger conveyed by pagan behaviour, but he does, however, not forget charity. His notion of governance is democratic; he fights abuse and is protective and kind towards the poor. The thesis examines these questions using Sermons to people but also Sermons to monks and Monastic works in order to discover whether the vocabulary used is identical and if for Caesarius, the reference to the good Christian is the monk indeed. This will highlight the bishop of Arles’ innovating character for Church life as, according to him, only a modest lifestyle will enable everyone to save one’s soul but also comply with the message of Christ.