Emmanuel Levinas's philosophy of ipseity and alterity has permeated Western thought for more than forty years. In the social sciences and the humanities, the recognition of the Other and focus on difference, alterity, has influenced the way we ethically approach peoples and arts from different cultures. Because focus on the ego, ipseity, limits our ethical obligations, focusing on the Other does, according to Levinas, bring us closer to an ethical life. Furthermore, the self maintains responsibility for the Other and must work within Levinas's ethical system to become truly responsible. Therefore, the interaction between self and Other is Levinas's principal concern as we move toward the New Humanism. The traditional Western autobiography has been centered in the self, the ego, which may prevent the ethical interaction on the part of the writer because the writer often portrays himself or herself as exemplary or unique rather than as an individual within a culture who is responsible for others. Nevertheless, life writing has expanded as writers strive to represent themselves and their cultures responsibly. One form that has emerged is the literary autoethnography, a memoir that considers ancestry, culture, history, and spiritual inheritance amidst personal reflection. In particular, Native American conceptions of the self within story have inspired conventions of literary autoethnography. This project explores the way Native American worldviews have influenced the autoethnography by looking at four Native American authors: Janet Campbell Hale, N. Scott Momaday, Leslie Marmon Silko, and Carter Revard. Through research, family stories, interviews, and returns to ancestral spaces, autoethnographers can bring themselves and their readers closer to cultural consciousness. By investigating standards in autoethnographic works, this project will illustrate the ethical intentionality of autoethnography.

This study analyzed moral psychology's “moral judgment-moral action gap” research and found that morality was being described as a secondary phenomenon produced by underlying substrates (such as identity and self constructs, “brain modules,” and “evolved emotional systems”) which are themselves non-moral. Deriving morality from “the non-moral” presents a kind of ontological gap in the moral psychology research. Researchers implicitly close this gap assuming it is possible to get moral judgments and actions out of non-moral substrates. But the difficulty remains how the moral as “moral” becomes infused into any moral psychology models. Morality is not a secondary phenomenon arising out of something else. This study argues that there is a need to shift our understanding of what it means to be human, to a view in which the moral is fundamental. An alternative foundation for assessing the moral is found in the work of Emmanuel Levinas who sees ethics as a metaphysical concern. This means that he sees the essential moral character of human life and the reality of human agency as ontologically fundamental, or constitutive of human nature itself. In other words, the ethical is the “first cause” in regards to understanding the nature and action of the self. Thus morality is not merely epiphenomenal to some more fundamental reality. Levinas holds that as humans, we are called to the Other. This call of obligation to the Other comes before all other human endeavors. After presenting Levinas's alternative foundation of obligation to the Other which herein is labeled Felt Moral Obligation (FMO), C. Terry Warner's conceptualizations of FMO in relation to the moral judgment-action gap are presented. In light of these conceptualizations, this study argues that there is actually no moral judgment-moral action gap, but only holistic events of moral self-betrayal. Warner illustrates that rejecting FMO is a single moral event, a holistic act performed by a moral agent that involves moral responses of self-justification, offense-taking, and rationalization. The person finds him or herself in a state of self-betrayal. Levinas and Warner implicitly assert that such self-betraying responses are not fundamentally biological or rational, but rather, fundamentally moral.

This work explores three phenomenological views of subjectivity in light of methodological transitions within phenomenology since its inception. Jean-Luc Marion offers a critique of Husserl 's transcendental ego in Cartesian Questions. This critique characterizes Husserl's transcendental ego as a 'schizophrenic ego'. This criticism is aimed at phenomenology's intentionality thesis as well as the method of reduction(s). Marion is influenced by Emmanuel Levinas' ethics and takes issue with a 'theoretical bias' within Husserl 's thought, a bias that characterizes subjectivity in the same terms as objectivity. I frame Marion's and Levinas' views of subjectivity in terms of two seemingly opposed 'origins' of subjectivity: Marion's notion of subjectivity embraces a notion of an originally auto-affected subject, while Levinas' position privileges an originally hetero-affected subject. I argue that both these views of subjectivity remain within dualist perspectives. Both thinkers try to overturn a hierarchy of reason over sensation/ emotion/ feeling by calling for a radically passive institution of subjectivity through either a givenness prior to subjectivity (Marion) or the face to face encounter with an Other (Levinas). However, both positions end up instituting a new hierarchy, one where reason is subjugated to feeling. Rather than dismantling dualism both thinkers end up defending a revised hierarchical thinking. I argue that Husserl's transcendental ego is indeed a 'schizophrenic ego' (i.e., a split ego) in Marion's sense but that this is not a problem for classical phenomenology but an alternative to either an auto-affected subject or a hetero-affected subject. Husserl's works on internal time-consciousness and passive and active synthesis illustrate a necessary correlation between passivity/ activity, matter/ form, reason/ emotion, ego/ world and self/ other which moves beyond the hierarchical thinking associated with traditional dualist thought. Husserl's notions of correlation and synthesis actually suggest a subject that is always intentionally related to the world and others and is also intentionally self-related. The implicit aim of this work is to suggest an alternative to an ethics of irreducibility endorsed by both Marion and Levinas. Husserlian phenomenology offers the possibility of an ethics of reciprocity, which paradoxically does not undermine the irreducibility of the subject, others or the world. / Thesis / Doctor of Philosophy (PhD)

Ces recherches se proposent de prendre le pouls de l’actuelle sur-utilisation de l’idée de responsabilité, plus particulièrement en philosophie. Loin d’être une idée nouvelle, elle plonge ses racines dans le commencement de notre civilisation et cherche, entre autres, à mesurer la qualité de l’humain. Depuis peu toutefois, cette idée a vécu maintes aventures, en ce qu’elle définit désormais de part en part et avant toute liberté autonome, la subjectivité. Ainsi, cette nouvelle responsabilité veut essentiellement signaler deux choses: premièrement, qu’une certaine conscience philosophique et scientifique souveraine en est venue historiquement à négliger autrui et à effriter le tissu social, deuxièmement, que l’individu est d’abord fondamentalement responsable de l’autre que lui. Cependant, les mutations récentes de l’agir humain rendent difficile, bien que nécessaire, l’expression concrète de cette responsabilité. C’est pourquoi l’éducation et la diffusion de l’information demeurent des priorités fondamentales en démocratie, afin que les individus puissent atteindre une véritable perception de leur responsabilité et, toujours devant une incertitude incontournable, afficher leur attachement à l’humain et à ce qui le dépasse.

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Dans ce travail nous avons d’abord cherché à présenter la psychose. Nous avons fait appel à deux symptômes cardinaux, le délire et l'hallucination, et à deux catégories nosoiogiques traditionnelles, la paranoïa et la schizophrénie. A ces concepts classiques nous avons tenté d’insuffler une dynamique et une extension philosophiques en citant des auteurs et des travaux qui se situent à la jonction des deux disciplines (psychiatrie et philosophie). La rencontre psychiatrique est une forme particulière de relation interpersonnelle. Par souci de clarté, nous avons distingué la rencontre diagnostique de la rencontre thérapeutique qui représentent deux scènes séparées où les enjeux théoriques de l’interaction se posent en termes différents. Pour la rencontre diagnostique, une analyse épistémologique a été proposée, faisant appel à la distinction husserlienne des attitudes naturaliste et personnaliste. La rencontre thérapeutique a été envisagée à partir d’un modèle qui distingue quatre approches principales : objective-descriptive, psy chanalytique, phénoménologique-existentielle et interpersonnelle. L’analyse a été ensuite étendue au cas particulier de la psychose et aux formes contemporaines de psychothérapie. La psychose n ’est-elle pas un obstacle insurmontable à cette qualité de communication qu’on appelle le dialogue? Pour répondre à cette question, nous avons interrogé deux philosophes du XXe siècle, Martin Buber et Emmanuel Lévinas. Buber décrit deux manières de communiquer. La première privilégie la proximité et l’unité, la seconde consent à la distance et à la séparation. Dire Tu, c’est sortir de soi, engager la totalité de son être, assumer flimmédiateté de la relation. Dire Cela, c’est rester confiné à l’intérieur de soi, refuser la présence et la réciprocité. Lévinas conçoit la relation avec autrui comme une responsabilité sans limite. L’égalité et la symétrie sont des illusions néfastes. Le tiers introduit une contradiction dans l’asymétrie de la relation et rend possible la justice, la réciprocité des droits et des devoirs. Toute rencontre véritable confronte le patient psychotique à un dédoublement de sa vie relationnelle, à une mise en concurrence des interlocuteurs. Nous avons appliqué les catégories bubériennes et l’éthique lévinassienne à la situation particulière de la rencontre psychiatrique avec un sujet psychotique. L’épisode fécond ne témoigne-t-il pas aussi des dangers du Je-Tu? Le handicap social du schizophrène ne se manifeste-t-il pas d’abord dans la sphère, plus précieuse qu’il ne paraît, du Je-Cela? Les intuitions de Lévinas, sa conception de la subjectivité comme responsabilité unilatérale et illimitée, comme otage, révèlent à leur tour 1’ « incondition » du psychotique. La psychose est à la fois une expérience relationnelle et une pathologie de la relation. Celle-ci affecte la communication avec soi, avec le monde et avec autrui. Ce travail vise à clarifier les multiples facettes de l’expérience psychotique, à rendre compte de la diversité des points de vue et des savoirs. Il offre ensuite une analyse épistémologique de la rencontre psychiatrique avec un sujet psychotique en distinguant les deux étapes de la relation : celle du diagnostic et celle du traitement. Il interpelle enfin deux philosophes du dialogue, Martin Buber et Emmanuel Lévinas, avec, en toile de fond, cette question préliminaire : la psychose n’est-elle pas un obstacle insurmontable à cette qualité de la relation qu’on appelle le dialogue? Nous montrerons que toute rencontre véritable confronte le patient psychotique à un dédoublement de sa vie relationnelle mais que malgré les obstacles, un travail de rapprochement demeure toujours possible.

Au début du XVIIIe siècle, la Hongrie et les Pays-Bas méridionaux sont l’objet de la convoitise de la diplomatie française. Ces provinces périphériques de l’Empire habsbourgeois s’opposent aux politiques de centralisation menées par Madrid et Vienne. Afin de réaliser ses ambitions dynastiques, Louis XIV utilise ce contexte pour déstabiliser ces territoires dans le cadre d’une guerre de Succession d’Espagne engendrée par le décès de Charles II d’Espagne, le premier novembre 1700. Le Roi-Soleil mobilise ses armées et ses diplomates, dans la continuité des alliances de revers forgées lors des siècles précédents. Le marquis des Alleurs et le président Pierre Rouillé de Marbeuf, agents de Louis XIV, mi-espions, mi-ambassadeurs, sont respectivement envoyés en Hongrie auprès du prince hongrois rebelle François Rakóczi et aux Pays-Bas méridionaux aux côtés du gouverneur général de la province et maître de l’Électorat de Bavière, Maximilien-Emmanuel de Wittelsbach. Loin du fracas des champs de bataille de la guerre de Succession d’Espagne, une guerre de l’ombre se fait plus dure. La quête du renseignement devient la préoccupation croissante des cours européennes. La confidentialité des correspondances épistolaires est l’objet de toutes les attentions. Cette étude a l’ambition de retracer le cadre des ambitions françaises en Hongrie et aux Pays-Bas méridionaux au début du XVIIIe siècle. Les alliances de revers et les manœuvres militaires de la guerre de Succession d’Espagne replacent ces deux pays d’Europe au cœur des luttes dynastiques, diplomatiques, et militaires opposant les Bourbons et les Habsbourg pour la domination de l’Europe. / At the beginning of the 18th century, Hungary and the Southern Netherlands are coveted by the French diplomacy. Those peripheral provinces of The Habsburg Empire oppose the centralization policy lead by Madrid and Vienna. In order to realize his dynastic ambitions, Louis XIV uses this context to destabilize these territories during the War of the Spanish Succession triggered by the death of the last Habsburg King of Spain, Charles II, the first November 1700. Louis XIV mobilizes his army and his ambassadors in the continuity of the foreign alliances « Alliance de revers » that have been conducted during centuries. The marquis des Alleurs and the president Pierre Rouillé de Marbeuf, agents of Louis XIV, half spy, half ambassadors, are respectively send in Hungary nearby the rebel prince François Rakoczi and in the Southern Netherlands nearby the general governor of the province and Elector of Bavaria, Maximilien-Emmanuel de Wittelsbach. Far from the din of the battlefield of the Spanish Succession, another war hardens. The battle for information’s became the first preoccupation of European courts. The confidentiality of the epistolary correspondences is a crucial object of attention. The purpose of this study is to define the framework of the French ambitions in Hungary and the Southern Netherlands at the beginning of the 18th century. The « alliance de revers » and military moves during the War of the Spanish Succession replace those two European countries at the heart of dynastic, diplomatic and military conflicts opposing the Bourbon’s and the Habsburg’s for European hegemony.

Aim: The aim of this comprehensive thesis is to explore different perceptions of public health nursing practice. The intention being to contribute to developing the service, theoretically and practically, in throe with current and future public health needs. Methods: The thesis comprises five studies. Public health nurses, young people, parents and decision makers are interviewed and share their perceptions of public health nursing practice (studies I, II, III and IV). Consultations at local child health clinics, clinics for young people and at school health services are observed (study III). A cross sectional study amongst a sample of doctors, public health nurses, midwives and child protection workers is carried out (study V). The first four studies have an explorative, descriptive design. Study V, with its focus on interprofessional collaboration, is based on the results of studies I, II, and IV. Findings: Study I, a case study, provides a backdrop for the remaining four studies. It focuses on changes the nurses have faced during the period 1984-2005. The results point to issues of visibility and that respect is more important for the nurses than authority or status. Study II is a philosophical study based on interviews with public health nurses. It gives an introduction to the philosophy of Emmanuel Levinas and develops a novel theoretical and practical understanding of aspects of responsibility in public health nursing. Study III shows the importance of relationships with service users in public health nursing practice; and that not only pleasantness but also honesty and openness are important. This study has contributed to further developing models of public health nursing interventions. Decision makers in study IV point to the challenges public health nurses face regarding collaboration, visibility and boundaries. Study V is a cross sectional questionnaire study that focuses on interprofessional collaboration. The results show that size of municipality can influence frequency of meeting points and views on issues relating to collaboration; and that mental health services are those most missed in collaborative relationships. The findings warrant further research and should be of interest when organising municipal health- and social services in Norway. Conclusions: The thesis concludes that service users and decision makers are satisfied with public health nursing services, but that public health nurses face challenges related to collaboration, to boundaries for knowledge and involvement, and in making their health promotive function visible / Denne doktorgradsavhandling: Perceptions of public health nursing practice - on borders and boundaries, visibility and voice, fokuserer på ulike oppfatninger av helsesøsters praksis. Helsesøstre, ungdom, foreldre, samt lokale politikere og administratorer er intervjuet om deres syn på helsesøstertjenesten. Konsultasjoner på helsestasjon for barn, ungdom og i skolehelsetjenesten er observert. Et utvalg av samarbeidspartnere har svart på et spørreskjema om samarbeidsforhold. Avhandlingen består av fem studier. De første fire studier har eksplorativ, deskriptiv design. Studie V er en tverrsnittsstudie som bygger på resultatene fra studiene I,II, og IV. Avhandlingen har til hensikt å løfte frem områder som respondentene mener fortjener oppmerksomhet og som kan ha praktiske og teoretiske implikasjoner for utvikling av tjenesten. Studie I, en case studie danner et bakteppe for de andre studiene. Den fokuserer på endringer i helsesøstertjenesten i perioden 1984-2005. Resultatene fra denne studien peker på helsesøstrenes opplevelse av usynlighet og at respekt er mer viktig for helsesøstrene i studien enn autoritet og status. Studie II er en filosofisk studie basert på intervjuer med helsesøstre. Den gir en introduksjon til Levinas’ filosofi og utvikler en dypere forståelse for teoretiske og praktiske aspekter av etisk ansvar i helsesøsters praksis. Studie III peker på betydningen av relasjoner i helsesøsters praksis. Det var viktig at konsultasjonene var hyggelige for helsesøstrene og brukerne, men ærlighet og åpenhet var også vesentlig for gode relasjoner. Beslutningstakere i studie IV peker på utfordringer helsesøstre har når det gjelder samarbeid, usynlighet, samt grenser for deres kunnskap og involvering. Studie V er en spørreskjemaundersøkelse som fokuserer på samarbeid. Resultatene viser at kommunestørrelse har betydning for hyppighet av møtepunkter og syn på samarbeid og at psykiske helsetjenester er savnet mest i samarbeidsrelasjoner. Disse funn burde være av interesse i fremtidig organisering av helse- og sosialtjenester. Avhandlingen konkluderer med at foreldre, ungdom og beslutningstakere er fornøyde med helsesøstertjenesten, men at helsesøstre står overfor viktige utfordringer i samarbeidsrelasjoner, i forhold til grenser for involvering og i å synliggjøre deres helsefremmende funksjon

Entre 1860 et 1870, plus de 10 000 volontaires catholiques ont défendu par les armes le pouvoir temporel du Pape Pie IX. Venus d’une trentaine de pays, tous ont répondu à l’appel du Souverain Pontife, menacé dans son intégrité par les troupes du roi de Sardaigne Victor-Emmanuel II, désireux de réaliser l’unité italienne. Parmi eux, 3 000 Français se sont engagés pour six mois ou pour dix ans. Environ 150 sont officiers, aumôniers ou médecins.Ce sont eux, ces cadres du régiment, que nous allons étudier. Qui sont-ils ? D’où viennent-ils ? Quelles ont pu être leurs motivations ? Nous étudierons le parcours de ces derniers défenseurs en date des États Pontificaux, non seulement en amont, depuis leur enfance et à travers leurs origines familiales, en cherchant notamment à savoir ce que faisaient leurs parents, mais aussi en abordant ce qu’ils sont devenus après la fin de l’existence officielle du régiment. Leur histoire, leurs engagements, ainsi que ceux de leurs descendants, ne s’arrêtent en effet pas ainsi mais courent sur toute une vie, s’écrivant entre le XIXe et le XXe siècle.Ce qu’ils ont été, ce qu’ils ont fait, ce qu’ils sont devenus et le souvenir qu’ils ont laissé s’inscrit dans un itinéraire personnel beaucoup plus large et doit nous permettre de dégager le sens qu’ils ont voulu donner à leur vie. / Between 1860 and 1870, more than 10 0000 catholic volunteers have taken up arms to defend the temporal power of Pope Pie IX in his struggle against the troops of the king of Sardinia Victor Emmanuel II who wanted to unify Italy. 3 000 French men, including about 150 officers, army chaptains and doctors, enlisted for six months or for ten years. We will focus on these particular men. Who are they? Where do they come from ? What motives actuated them ? We will not only study their life, their childhood, the social position of their family, their parents jobs, but also what has become of them after the official end of their regiment. Their story, their engagements as well as those of their descendants last a whole life long between the19 th and 20 th century. The men they were, what they did, the men they became and the memory they left must be examined from a more general point of view so that we can find out what guided them throughout their life.