Le tragique semble encore être au cœur de la littérature française au XXe siècle malgré la mort de la tragédie classique évoquée par des critiques comme Georges Steiner. En effet, la mort de la tragédie ne renvoie pas pour autant à la disparition du tragique. Bien au contraire, le tragique survit et prend de nouvelles formes dont celle du roman. C’est précisément cette « nouvelle forme » que nous analysons dans cette thèse intitulée « La tentation lyrique : tragique et consolation dans l’œuvre romanesque d’André Malraux » car « le roman moderne est […] un moyen d’expression privilégiée du tragique de l’homme, non une élucidation de l’individu ». C’est dans ce sens que ses romans participent de ce que Jean-Marie Domenach appelle le retour du tragique qui, dans son retour ne se limite plus au cadre du théâtre mais le déborde pour ainsi finir par s’investir dans d’autres genres tels le roman, la poésie, la musique voire le cinéma. Cette étude porte donc sur la vision tragique de Malraux. Elle examine comment elle se forge, son évolution et son mode d’expression. Nous essayons ainsi de voir les rapports complexes qui existent, chez Malraux, entre le tragique et le lyrique. Nous tentons, en outre, de voir comment Malraux parvient à sublimer ce tragique moderne en développant une poétique de la consolation. / The tragedy still seems to be in the middle of the French literature at the XXème century in spite of the death of the traditional tragedy evoked by critics like George Steiner. Indeed, the death of the tragedy does not return therefore to the disappearance of the tragedy. Quite to the contrary, the tragedy survives and takes new forms of which that of the novel. It is precisely this “new form” which we analyze in this thesis entitled “lyric temptation: tragedy and consolation in the novel of Andre Malraux” because “the modern novel is […] a means of expression privileged of the tragedy of the man, not an elucidation of the individual”. It is in this direction which its novels take part of what Jean-Marie Domenach calls the return of the tragedy which, in its return is not limited any more to the framework of the theatre but overflows it for thus ending up investing in other kinds the such novel, poetry, the music even the cinema. This study thus relates to the tragic vision of Malraux. It examines how it is forged, its evolution and its mode of expression. We thus try to see the complex relationship which exists, at Malraux, between the tragedy and the lyric one. We try, moreover, to see how Malraux manages to sublimate this modern tragedy by developing poetic consolation.

While this analysis of the Old, Middle, and Early Modern English translations of De Consolatione Philosophiandamp;aelig; provides a brief reception history and an overview of the critical tradition surrounding each version, its focus is upon how these renderings present particular moments that offer the consolation of eternity, especially since such passages typify the work as a whole. For Boethius, confused and conflicting views on fame, fortune, happiness, good and evil, fate, free will, necessity, foreknowledge, and providence are only capable of clarity and resolution to the degree that one attains to knowledge of the divine mind and especially to knowledge like that of the divine mind, which alone possesses a perfectly eternal perspective. Thus, as it draws upon such fundamentally Boethian passages on the eternal Prime Mover, this study demonstrates how the translators have negotiated linguistic, literary, cultural, religious, and political expectations and forces as they have presented their own particular versions of the Boethian vision of eternity. Even though the text has been understood, accepted, and appropriated in such divergent ways over the centuries, the Boethian vision of eternity has held his Consolations arguments together and undergirded all of its most pivotal positions, without disturbing or compromising the philosophical, secular, academic, or religious approaches to the work, as readers from across the ideological, theological, doctrinal, and political spectra have appreciated and endorsed the nature and the implications of divine eternity. It is the consolation of eternity that has been cast so consistently and so faithfully into Old, Middle, and Early Modern English, regardless of form and irrespective of situation or background. For whether in prose and verse, all-prose, or all-verse, and whether by a Catholic, a Protestant, a king, a queen, an author, or a scholar, each translation has presented the texts central narrative: as Boethius the character is educated by the figure of Lady Philosophy, his eyes are turned away from the earth and into the heavens, moving him and his mind from confusion to clarity, from forgetfulness to remembrance, from reason to intelligence, and thus from time to eternity.

A pesquisa apresentada consiste em cinco momentos distintos: Capítulo I - introdução situando a abra e o autor; Capítulo II - ensaios que contextualizam as obras traduzidas, apresentando alguns aspectos relevantes no olhar de Plutarco para a posição da mulher nos âmbitos público e privado; Capítulo III - traduções de três tratados de Plutarco: As virtudes das mulheres, Preceitos para o casamento e Carta de consolação à sua mulher; Capítulo IV - sob o título de considerações finais, destaca como a idéia de virtude feminina perpassa os textos traduzidos e como o conceito de virtude em alguns autores gregos dialoga com a idéia de virtude feminina presente na obra de Plutarco. O Capítulo V, por sua vez, apresenta um glossário dos nomes traduzidos. / The research done has five different moments: Chapter I - an introduction presenting the author and his work; Chapter II - essays that remit the translated works to the context at that period, showing some relevant thoughts of Plutarch about women position in public and private spaces, during the Ancient times; Chapter III - translation of three Plutarch\'s works: Bravery of Women , Advice to bride and groome and Consolation to his wife; Chapter IV - the final considerations emphasize how the idea of feminine virtue is inserted in the translated works and also the interlocution between the concept of virtue in some Greek authors and Plutarch\'s ideas. Chapter V presents a glossary of the translated names.

Growing very old into late life means increased suffering that may lead to despair and call for consolation. This thesis looks at the lived experience of very old people and aim at illuminating the meaning of growing very old and the meaning of consolation when growing old. It is part of the Umeå 85+ Study, and of the Consolation Study at the Department of Nursing, Umeå University. The participants were 85, 90, or 95 years old or over, living in the county of Umeå. The thesis comprises four studies with data from thematic interviews that are analysed using a phenomenological hermeneutic method (Studies I, II, IV) and qualitative content analysis (III). For Study I the transcribed interviews of 15 85-year-old people were analyzed and disclosed the meaning of growing very old as: maintaining one’s identity in spite of the changes that come with aging—that is, being able to balance change with feeling the same. This was based on four themes: balancing weakness and strength, balancing slowness and swiftness of time, balancing reconciliation and regret, and balancing connectedness and loneliness. In Study II, interviews with 12 people between 95 and 103 years old were analyzed and disclosed the meaning of being very old as living in hope and being on the move, based on two themes: Being in stillness and in movement, which involves being in one’s aged body, unable to move, and being in the stillness of the inner person occupied with remembering and reconciling life; and Being at the threshold ready to let go, which implies being at peace and feeling confident despite the anxiety of dying. Study III describes how 90-years old and older people perceive consolation. Qualitative Content analysis of 49 interviews revealed four categories perceiving consolation connected to God, others, self, and things and presented in two themes: “Living amidst consolation in the presence of God” and “Seeking consolation”. Study IV examines the meaning of being consoled when growing very old. The interviews with 13 people over 85 years who scored high on a self-transcendent scale were analysed and disclosed the meaning of being consoled as an immediate experience of being carried and embraced by God and supported by the loving care and affection from others and the world, being relaxed, peaceful and full of joy and experiencing hope. The interpretation was based on the main theme Feeling whole, comprising the following themes: Being connected to self, Feeling connected to fellow beings and the world, Feeling connected to God. The meaning of growing very old and the meaning of consolation when growing very old point at a way of aging into late life interpreted as living in consolation. Reminiscence, reflecting on life and transcendence are resources when growing very old that were interpreted to being related to consolation. Thus growing very old and living in consolation is to transcend and come in communion with the sacred; with goodness, light, joy, beauty and life and hope, carried by a connectedness to God (e.g. Higher power) and supported by a connectedness to fellow beings and the world.

The overall purpose of this thesis is two-fold; to illuminate the meaning of living with ‘impurity’ in terms of malodorous exuding ulcers, and the meaning of caring for people with ‘impure’ bodies in institutions and in people’s homes. The thesis comprises four papers based on studies using qualitative methods. To illuminate nursing care as narrated by 27 retired care providers in northern Sweden, seven audio recorded group dialogues were performed (I). The transcribed group dialogues were analysed using a hermeneutic approach. The findings formulated as cleanliness, order and clear conscience point to purity. By cleaning patients and their surroundings repeatedly, by preserving order in various ways and by keeping a clear conscience, nurses committed to preserving purity. This study opened up for questions concerning the meaning of ‘impurity’ and‘purity’ in nursing today leading to papers II-IV. Learning about ‘purity’ is possible through studying ‘impurity’. Audio recorded narrative interviews were performed to illuminate the meaning of living with malodorous exuding ulcers (II) and the meaning of caring for people with malodorous exuding ulcers (III). A phenomenological-hermeneutic method was used to analyse the nine transcribed interviews with patients (II) and 10 transcribed interviews with nurses (III). The comprehensive understanding of living with malodorous exuding ulcers (II) was formulated as being trapped in a debilitating process that slowly strikes one down. There is a longing for wholeness and purity. When finding consolation, i.e., encountering genuineness and feeling loved, regarded and respected as fully human despite ulcers, patients feel purified. The comprehensive understanding of caring for people with malodorous exuding ulcers (III) was formulated as being exposed to, and overwhelmed by suffering that is invading. One runs the risk of experiencing desolation when one cannot make the ulcers and malodour disappear and fails to protect patients from additional suffering. To illuminate nurses’ reflections on obstacles and possibilities providing care as desired by people with malodorous ulcers (IV), six nurses from a previous study (III) were interviewed. An illustration with findings from paper II was shown and participants were asked to reflect on obstacles and possibilities providing the care desired by patients. The 12 audio recorded transcribed interviews were analysed using qualitative content analyses. The interpretations were presented as one theme ‘striving to do ‘good’ and be good’. The sub-themes related to the obstacles were ‘experiencing clinical competence constraints’, ‘experiencing organisational constraints’, ‘experiencing ineffective communication’, ‘fearing failure’ and ‘experiencing powerlessness’. The sub themes related to possibilities were ‘spreading knowledge on ulcer treatments’, ‘considering wholeness’ and ‘creating clear channels of communication’. The meaning of living with ‘impurity’ in terms of malodorous exuding ulcers, and the meaning of caring for people with ‘impure’ bodies in institutions and in patients’ homes is interpreted as striving for purity. Patients experience impurity when feeling dirty, losing hope, and not being respected and regarded as fully human. Nurses experience impurity when failing to shield patients’ vulnerability and their own defencelessness, and when facing obstacles preventing them from providing good care and being good nurses. Both patients and nurses may experience purity through consolation. For nurses, mediating consolation presupposes being consoled by being recognised for their challenging work, being respected and included in multiprofessional teams supported by the health care organisation and the leaders. Then patients can become consoled, and feel restored and fully human again despite their contaminated body.

Post-conflict behaviors, including reconciliation, redirected aggression, and consolation, have been observed in several primate and non-primate species. These behaviors are thought to help re-establish rates of affiliation and tolerance to baseline levels, by terminating the victims stress response, and reducing the social tension created by conflict. Post-conflict behavior was examined in two groups (N = 13) of captive western lowland gorillas, a species for which no previous conflict resolution data exist. The post-conflict/matched-control method was used to observe the groups at Zoo Atlanta. Analyses of 223 conflicts (using chi-square, Wilcoxon signed ranks, and Kolmogorov-Smirnov tests) showed significantly more affiliation between former opponents after a conflict when compared to control periods, indicating reconciliation. Results also showed significantly more affiliation between the victim and a third-party after a conflict, indicating consolation. Both solicited and unsolicited consolation were observed. Instances of redirected aggression were very few, and thus not included in the analyses. The majority of the affiliative interactions were social proximity, which suggests that unlike most nonhuman primates, proximity, rather than physical contact, may be the main mechanism for resolving conflicts in western lowland gorillas. Post-conflict behavior was not uniform throughout the groups, but rather varied according to dyad type (for instance, adult-adult, juvenile-juvenile, adult-juvenile, etc.). Effects of kinship and the intensity of aggression during a conflict on post-conflict behavioral patterns were analyzed.

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2002. / Includes abstract and vita. Includes bibliographical references (leaves 117-125).

This thesis is an attempt to understand the efficacy of prayer in Boethius’ 'Consolation of Philosophy.' Prayer is man’s commercium with the divine realm, and so prayer is higher than human thought. The highest stage of prayer in the Consolation is similar to that in Iamblichus’ 'De Mysteriis': man becomes aware of his own deficiency compared to the divine and so turns to prayer. Lower prayers are also effective because they are both immaterial theurgy and spiritual exercises. The circles throughout the work are a crucial instance of these prayers. They constantly purify the Prisoner’s soul of false notions, and restore it to its true state. They lead the Prisoner to discover that his activity of thinking is a form of theurgy. The Consolation reveals that in the life of philosophy there is a mutual interdependence between thought, prayer and theurgy.

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2002. / Includes abstract and vita. Includes bibliographical references (leaves 117-125).

Thesis (D. Min.)--New Orleans Baptist Theological Seminary, 2002. / Includes abstract and vita. Includes bibliographical references (leaves 117-125).