Depuis des siècles, plusieurs penseurs et scientifiques ont abordé la relation entre la coopération, le langage et la cognition sociale. Parmi eux, Trần Đức Thảo (1917-1993) mérite une mention spéciale. Le but de la recherche qui suit est de présenter au lecteur la réflexion philosophique de Thảo sur le langage humain et son évolution. Nous essaierons de tracer les grandes lignes de la théorie de Thảo sur les origines du langage dans ses Recherches sur l'origine du langage et de la conscience (1973) dans lesquelles il a essayé de trouver une synthèse entre philosophie, linguistique, psychologie et anthropologie physique. La découverte du marxisme-léninisme a conduit Thảo à proposer une approche matérialiste et dialectique au problème de la relation entre corps esprit. De cette façon, Thảo a proposé une sorte de tournant matérialiste et historique de la philosophie de la conscience de Husserl qui était au cœur de ses premiers intérêts philosophiques. La théorie de Thảo met en relief la nature sociale du langage et de la cognition, de sorte que l’évolution du langage est inextricablement liée aux relations sociales. Une telle conclusion reposait sur l’hypothèse que le travail est une caractéristique exclusivement humaine qui distingue les humains des animaux. Pour lui, la genèse du langage est dans le travail humain et donc le langage se développe parmi nos ancêtres pré-humains ainsi que chez les humains en réponse aux problèmes posés par la vie matérielle. En gardant à l’esprit que le langage découle des exigences sociales et des besoins du monde matériel, selon Thảo le langage se transforme lui-même au fur et à mesure que la société humaine change. Et compte tenu des racines sociales de la pensée et du langage, la conscience évolue continuellement avec le temps. Dans ce cadre, Thảo a voulu déterminer la nature du langage et son rôle dans les sociétés préhistoriques et son évolution à travers les relations sociales. / Several thinkers and scientists throughout the philosophical and scientific tradition took up the relationship between cooperation, language, and social cognition. Among them, Trần Đức Thảoʼs (1917–1993) deserves a special mention. The purpose of the following research is to introduce the reader to Thảoʼs philosophical reflection on human language and its evolution. We shall attempt to map out the main lines of Thảoʼs theory of language origins set out in his Recherches sur l’origine du langage et de la conscience (1973) that combines philosophy, linguistics, psychology, and anthropology. The discovery of Marxism-Leninism led Thảo to suggest a materialistic and dialectic approach to the mind-body problem. In this way, Thảo tried to suggest a materialist and historical turn of Husserl’s philosophy of consciousness which was at the very heart of his own first philosophical interests. Thảo’s account threw into sharp relief the social nature of both language and cognition, so that language evolution is linked inextricably to social relations. Such a view depended upon the assumption that labour is an exclusively human characteristic which sets humans apart from animals. And the genesis of language is in human labour. In this way of thinking, language develops among both our pre-human ancestors and present humans in response to problems posed by the material life. Bearing in mind that language arises from the social demands and needs of the material world, language is transformed itself as human society changes. And given the social roots of thought and language, consciousness evolves continuously over time. Within this framework, Thảo wanted to determine the nature of language and its role in pre-historical societies and its making through social relations.

Entre la fin de la Seconde Guerre mondiale et le début des années 1960, les représentants les plus importants du courant phénoménologique en France, Jean-Paul Sartre, Maurice Merleau-Ponty et Trân Duc Thào, estiment non seulement qu'il est nécessaire de se confronter au marxisme, mais également que l'articulation entre phénoménologie et marxisme constitue l'un des enjeux essentiels de la philosophie dans le monde contemporain. L'objet de notre recherche est de comprendre la spécificité du travail philosophique que chacun de ces auteurs opère sur ces deux courants en apparence si opposés afin de rendre possible leur synthèse. Ce travail montre notamment comment le projet initial de 1944 est progressivement mis en question et reconfiguré au contact des évolutions historiques et politiques, des débats philosophiques et du développement des sciences humaines. Nous entendons ainsi restituer les enjeux et inventions conceptuelles de ce qui restera l'un des moments les plus féconds et originaux de la philosophie française contemporaine. / Between the end of the Second World War and the beginning of the 1960s, the chief representatives of the phenomenological school in France, Jean-Paul Sartre, Maurice Merleau-Ponty and Tran Duc Thao, not only considered that they had to confront Marxism in their works : they deemed the endeavour to combine Marxism with phenomenology one of the major tasks of philosophy in the modern world. The object of our research is to understand the specificity of the philosophical work each performed on these two apparently incompatible schools of thought, in order to make their synthesis possible. Our work traces the way in which the initial project of 1944 was progressively questioned and reworked in the wake of political and historical change, philosophical debates and the development of human sciences. Thus we hope to bring to light the underlying stakes and conceptual innovations of what remains one of the most fertile and original moments in contemporary French philosophy.

Dans une démarche scientifique liant la tradition et l'innovation, cette recherche s'inscrit dans la continuité historique, tout d'abord celle de l'histoire culturelle, du patrimoine, initiée par les premiers travaux portant sur les politiques patrimoniales et les administrations responsables: le Conseil supérieur des Beaux-arts et la thèse de Marie-Claude Genet-Delacroix, l'institution des musées et la patrimonialisation étudiées par Dominique Poulot, puis dans la continuité de l'histoire générale de la restauration, avec les travaux de Jean-Michel Léniaud portant sur le service des Edifices diocésains et des cathédrales, et l'ouvrage de Françoise Bercé traitant des Monuments historiques; et l'innovation en abordant dans ces travaux la question de la restauration à l'œuvre dans une étude comparée des trois chantiers des cathédrales gothiques Notre-Dame de Reims, Notre-Dame de Laon et Notre-Dame de Paris de 1789 à 1914. Au carrefour entre de l'histoire religieuse, de l'histoire de l'art et de l'histoire politique, cette thèse porte sur la restauration monumentale en tant que concept politique, administratif, technique et esthétique, appliqué à tous les monuments anciens, dont les cathédrales gothiques : mais du concept à sa réalisation concrète s'interposent nombre d'actions, de professionnels (maîtres d'œuvres et maîtres d'ouvrages) et interviennent nombre d'obstacles et de facteurs qui en diversifient l'application et la mise en œuvre. Cette étude est une analyse comparée des conditions, des programmes, des modalités et des techniques déployés au XIXe siècle dans les chantiers de ces trois cathédrales. / The scientific approach conducting the present piece of research combines both tradition and innovation; historical continuity on one hand – first of heritage and cultural history – initiated by the first studies on heritage policies and responsible administrations: the “Conseil supérieur des Beaux-arts” and Marie-Claude Genet-Delacroix's thesis, the early museums and the associated heritage effect studied by Dominique Poulot, then continuity of a general history of restoration and the Jean-Michel Léniaud's papers on the “service des Edifices diocésains” and cathedrals, and Françoise Bercé's book on the “Monuments historiques”; innovation on the other hand by focusing here on the question of restoration at work in a comparative study of three gothic cathedrals work sites – Our Lady of Rheims, Our Lady of Laon and Our Lady of Paris – from 1789 to 1914. Intersecting religious history, art history and political history, this research deals with monumental restoration as a political, administrative, technical and aesthetical concept and its application to every ancient monument including gothic cathedrals: but from a concept to its tangible realisation lie numerous actions and professionals (contractors and owners) as well as numerous hindrances and factors that diversify its application and implementation. This study is a comparative analysis of the conditions, programs, modes and technics employed during the 19th century on the three restoration sites.

This thesis examines French architect Eugene-Emmanuel Viollet-le-Duc (1814-1879), who combined eighteenth-century Rationalism with the historicist, anti-academic message of Romanticism, which was impelling the nineteenth-century architectural reform movement into the industrial age. Sources used include Viollet-le-Duc's architectural drawings and published works, particularly volume one of his Entretiens sur l'Architecture. The study is arranged chronologically, and it discusses his career, his restoration work, and his demands for reform of architectural education. One chapter contains a detailed analysis of his Entretiens. This thesis concludes that Viollet-le-Duc was as much a historian as he was an architect, and it notes that his hopes for reform were realized in the twentieth century.

The main aim of this thesis is to examine the vision of history which is presented in the Mémoires of the due de Saint-Simon/ a work which describes life at the French court during the last years of the reign of Louis XIV and during the period of the Regency which followed the death of the Sun King (1691-1723). The thesis is a study based on a close reading of the text itselff using two methods to shed light on the different aspects of the subject. It begins with an investigation of the theme of paternity or fatherhood/ and the way in which this theme relates to the question of royal power/ focusing on the figure of the king himself as he appears in his various father roles: father of both a legitimate and an illegitimate line of children/ and father of his kingdom. The strongly religious and moralistic overtones of Saint-Simon's political and social convictions lead the memorialist to condemn what he sees as the chaos and social disorder resulting from the king's "confusion" of these differing paternal identities. The second half of the thesis is largely a stylistic analysis of two passages taken from the body of the Mémoires. For by examining the style of this work (at both a lexical and a syntactical level)/ one may begin to develop an insight into the way in which Saint-Simon interprets the events of his day in order to fit them into his larger vision of the history of the world. Certain stylistic traits in the text suggest a movement from the mere presentation and explanation of events to an interpretation of their deeper meaning. As well/ frequent references in the Mémoires to both Genesis and Revelations/ taken in conjunction with Saint-Simon's theologo-political view of society/ seem to indicate that the memorialist regards the reign of Louis XIV as being a playing-out/ in miniature/ of the history of the world/ from the Fall to a final confrontation between good and evil. Thus/ in the end/ Saint-Simon's constant need to interpret events leads him away from the simple explanation of causes/ towards the elaboration of a prophetic vision (or "apocalypse") : a dire warning issued to the monarchy and to the people of France as to the fate which may yet befall them, if the process of corruption begun by the Sun King himself is not somehow reversed. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

The 1972 Paris Peace Talks between Henry Kissinger and Le Duc Tho brought the American involvement in the Vietnam War to a close by early 1973. The main sticking points theretofore were stipulations in draft cease-fire agreements allowing Northern troops to remain in the South and the National Liberation Front's participation in South Vietnam's government. President of South Vietnam Nguyen Van Thieu adamantly opposed both proposed stipulations lest his power be diluted. Thus, Kissinger had to broker a diplomatic agreement between Thieu and Le Duc Tho which was acceptable to US foreign policy viz. “peace with honor.”

Introduced in French Salons as a parlor game, the literary portrait appears in mid Seventeenth-Century. It is similar to the literary portraits inserted in Roman à clé but it does not hide the identity of the subject behind a pseudonym, it depicts the individual as is. In a self-portrait subjects look at, observe, evaluate then describe themselves. They offer themselves to the gaze of others and propose a true reading of what they are. The self-portrait attempts to harmonize the appearance and the inner being, to render visible the essence of the person. However, in the Seventeenth Century, people reinvent themselves, and the answer to the question "who am I?" changes under the gaze of a sophisticated society where everyone must play the role assigned by their class and their gender. The nobility and the cultured elite want to be a work of art; the art of pleasing, the art of conversation, the art of story telling, and also the art of knowing others. Everything is hyperbole: nobles are gods and goddesses-when they are not fairies-and life is a vast performance where self-image and representation are tirelessly adjusted because the observer is looking to catch what is behind the façade. At court or in Salons, gazes interpret more than what is on display because they observe signs: body language and facial expressions convey feelings visibly and communicate them better than words. Charles Le Brun, painter of the Court of Louis XIV, stated that the face is not the mirror of the soul but the readable expression of passions. This study examines literary and artistic representations of three representative individuals: Mademoiselle de Montpensier, the Duc de La Rochefoucauld, and the Cardinal de Retz, with the intention of demonstrating that, for the Seventeenth-Century, the portrait is the place where the conflict between "the inner being" and "appearances", the discomfort of the visible and the veiled, and also the uneasy co-existence of honnêteté and amour-propre, converged.

This dissertation reads Friedrich Nietzsche (1844-1900) as a reader of two French moralists--Francois de la Rocbefoucauld (1613-80) and Sebastien Roch Nicolas Chamfort (1741-94). The works of Nietzsche's middle period are studied--Human, All too Human (1879), and Daybreak (1881) and The Gay Science (1882). The study argues that reading Nietzsche as a descendant of and dissenter from the moralist tradition sheds new light on his thought and brings certain concepts into focus. The key concepts and questions explored are: morality, egoism, vanity and self-love, pity and its cognate emotions, friendship, aristocracy, honour, women, marriage and gender relations. Throughout the dissertation the impact that reading the moralists had on Nietzsche's style is also examined. It is argued that a concern with justice is the 'basso continuo' of the middle period, continuously present and working itself out in the background of these texts. Furthermore, one of the innovative ways Nietzsche expresses this concern is via spatial metaphors.

Thèse--Droit--Paris, 1968. / En appendice, choix de textes de Saint-Simon. Bibliogr. p. 265-276. Index.

Soucieux d'avoir une armée nombreuse et efficace, Charles le Téméraire lance une série d'enquêtes féodales. Il s'agit pour lui de recenser ses vassaux et d'en obtenir un service militaire en fonction de la valeur de leurs fiefs. Entre 1467 et 1477, son personnel parcourt tous ses territoires pour recueillir les informations sur les terres et les rentes possédées et pour en contrôler les possesseurs. Ces recherches ont laissé des registres divers. Dans un contexte de guerres, de résistances diverses, de lenteurs administratives, quelle a été l'efficacité des enquêtes féodales ? / Since he was anxious to have a large and efficient army, Charles the Bold wanted to obtain from his vassals an armed service in accordance with the value of their fiefdoms. Therefore he launched a series of feudal surveys to inventory the lands and possessions of his vassals. Between 1467 and 1477, his staff travelled to all his territories collecting information about owned lands and incomes, thus providing a way to control the owners of those lands. Different records remain from those investigations. However, looking at these in the context of wars, of various opposing factors, and of administrative slowness, how efficient were these feudal surveys ?