Philosophiae Doctor - PhD / Arabic is the language of the Holy Qur'an, which was revealed to the Prophet Mohammed (may the peace and blessings of Allah be upon him) who in turn dictates it to His companions. The Prophet's companions did not encounter any difficulty in the understanding and comprehension of the Qur‘anic verses simply because the Qur'an was revealed in a language variety with which they have been quite familiar. Yet, the companions of the prophet differ in their understanding of the Qur'an. Their understanding may vary according to their competencies and their closeness to the prophet. In addition, the Qur'an includes verses that appear to be contradictory. Some verses of the Qur'an, for instance, may imply that man is free to select either the path of faith or the path of blasphemy.

« Ici, c’est l’école de la chefferie. Les enseignants sont nommés avec le consentement de la tribu et de la chefferie. Ici, il y a le grand chef, le petit-chef et le pasteur et après l’administration […]. L’école, elle appartient au gavaman (gouverneur). C’est comme ça depuis. Tout ça c’est du domaine du Ledran (espace public). Cependant tout cela est posé sur nos terres ». L’intervention du dignitaire de la tribu de Padawa sur l’île de Maré en Nouvelle-Calédonie, le lundi 3 mars 1983 posait les éléments déclencheurs de réflexion sur l’agencement spatial de l’école en tribu kanak. L’expression utilisée par ce dignitaire clanique, « cela est posé sur nos terres », même si elle nous rend perplexe quant à la situation spatiale de l’école, elle nous offre cependant l’opportunité d’une approche socio anthropologique et un angle d’étude des rapports politiques progressifs liés à l’histoire d’insertion et d’intégration des groupes et des objets dans l’espace autochtone. La préposition « sur » implique la position de ce qui est en surface, de ce qui relève des autorités passagères, opposé à l’interne, « sous », qu’est l’espace foncier coutumier, espace d’enracinement. La dichotomie « sur » et « sous » comme concepts spatiaux renvoie aux formules d’accueilli et d’accueillant, entendues comme représentation d’ordre d’arrivée dans l’espace socialisé, la tribu. Cet ordre d’occupation devient un argument fort de la revendication de légitimité entre autochtones eux-mêmes puis entre autochtones et les autres groupes de population. Les microespaces vitaux sont gérés en fonction de l’ordre d’intégration et de localisation des groupes ou des objets du collectif. Cette distinction d’occupation spatiale peut alors élucider la localisation paradoxale de l’école à l’exemple de celle de la tribu de Padawa, qui seule, ressemblant à un poste de garde-frontières aux confins de la tribu. Rien n’est moins simple dans le milieu kanak où l’espace et sa gestion ne sont nullement des objets éphémères voire même évanescents. Orientée selon la méthode dite qualitative à travers la discursivité sociale, notre réflexion sur la place de l’école en milieu kanak, non seulement scruterait la raison intentionnelle autochtone à vouloir positionner paradoxalement l’infrastructure mais aussi selon la confrontation de deux espaces, -Esotérique et Exotérique-, comment Savoir autochtone, Savoir de l’école, Prestige et Pouvoir insulaire seraient mis en compétition selon des pratiques claires-obscures de stratégies d’anthropologisation politique des espaces, relevant d’aspects combinatoires. Le souci de recherche d’équilibre dynamique, suite à l’intégration de l’espace scolaire, conduirait par reformulation et réarrangement permanent à l’émergence au sens barycentrique d’un espace construit et attendu implicitement par les Accords, espace moderne que nous aimerions nommer, Espace Public Pays, nouvel espace dialogique où viennent se confronter divers discours et textes culturels complexes. En outre, notre analyse permettrait de reconsidérer ces espaces complexes identitaires indigènes au moment où, dans le contexte expéditif « déséquilibrant », l’autochtone risquerait son extradition dans un monde de formatage asphyxiant, dans lequel tout serait prétexte à ravaler ce reste identitaire, comme forme de déshumanisation en le dépossédant de la faculté à… et de … penser le monde, comme activité humaine noble. Ne serait-ce pas là notre défi ? / "Here is the school of leadership. Teachers are appointed with the consent of the tribe and chiefdom. Here, there is a great leader, the small head and the pastor and after administration [...]. The school, it belongs to gavaman (Governor). This has been going. It's all in the domain of Ledran (public space). But all this rests on our land. " The response of the dignitary of the tribe of Padawa on Maré Island in New Caledonia, Monday, March 3, 1983 raised the triggers for reflection on the spatial arrangement of the school Kanak tribe. The expression used by the dignitary clannish, "it sits on our land," even if it makes us confused about the spatial location of the school, however it gives us the opportunity of a social anthropological approach and an angle review reports progressive policy related to the history of inclusion and integration of groups and Aboriginal objects in space. The preposition "on" position involves what is on the surface of what is under the authority transient, as opposed to internally; "under" customary land is space, space for rooting. The dichotomy between "on" and "below" refers to spatial concepts such as greeting and welcoming, understood as a representation of order of arrival in the socialized space, the tribe. This order of occupation becomes a strong argument for the claim to legitimacy among Aboriginal people themselves and between indigenous and others. The vital microespaces are managed according to the order of integration and localization of objects or groups of the collective. This distinction occupying space can then elucidate the paradoxical location of the school to the example of one of the tribe of Padawa, which alone, like a border guard post on the borders of the tribe. Nothing is less straightforward in the Kanak community where space and its management are not ephemera even evanescent. Based on the qualitative method through social discursively, our thoughts on the place of the school in kanak tribes not only probes into the indigenous intention to paradoxically posit the infrastructure but also, because it opposes two different kinds of space - esoteric and exoteric, into the way indigenous knowledge, scholar knowledge and island knowledge may come into competition in not so clear strategies of the political anthropologization of space, generated by a combination of perspectives. The sake of research of dynamic equilibrium, following the integration of school space by rewording and rearrangement lead to the emergence Standing under barycentric space built and implicitly expected by the Agreements, modern space that we would like appoint, Public Space of the country, where new space is dialogic discourse to confront various cultural texts and complex. In addition, our analysis would reconsider these complex spaces indigenous identity when, in the context of parole "unbalancing" the native risk his extradition in a suffocating world of formatting, in which everything is a pretext to swallow what is identity, as form of dehumanization by dispossessing the ability to think ... ... and the world as noble human activity. Would not that our challenge?

Le chiisme est contrairement au sunnisme, s’appuie sur une théorie ésotérique qui met en avant la question de l’imamat en islam, alors que le sunnisme s’appuie essentiellement sur les textes et la tradition prophétique. Selon des critères historiques, le chiisme comprend d’autres branches qui ont finalement imposé deux grandes écoles chiites ; la duodécimaine (chiisme de l’Iran actuel), et l’ismaélisme. Ce dernier présente une pensée fondée non seulement sur l’imamat, mais aussi sur la charia sunnite avec une interprétation ésotérique. Cela a contribué à mettre en place une pensée qui dépasse les limites de la religion en tant que telle. L’ismaélisme se présente alors, dès son apparition intellectuelle « physique », avec les Épîtres des Frères de la Pureté, vers le début du Xème siècle, comme un courant de pensée philosophique ésotérique « bāṭinīya ». Ce courant tente de comprendre l’existence dans sa relation avec la religion. De ce point de vue, plusieurs questions, auxquelles nous avons tenté d’y répondre tout au long de ce travail de recherche, se posent : quelle est la place des événements historiques dans l’interprétation ésotérique ? Quelle est la place de l’Homme par rapport à tout ce qui l’entoure comme phénomènes matériels et spirituels ? En effet, selon cette pensée, rien n’échappe à un système cyclique construit divinement. Ainsi, partant de l’histoire ismaélienne et de sa signification, d’après cette pensée elle-même, l’Homme prend la place principale et devient le but de tout développement matériel et spirituel. La première partie de ce travail donne un panorama historique afin de situer l’Ismaélisme au sein des différentes branches et écoles, et par rapport aux autres religions. Ensuite, la deuxième partie, tend à comprendre cette pensée en essayant de suivre ce qui a été préconisé par les émissaires ismaéliens tout en développant une réflexion personnelle sur l’influence de cette méthode sur les individus. Enfin, la dernière partie montre le dynamisme de cette pensée qui n’est ni figée ni immobilière du point de vue exotérique. En effet, l’existence d’un imam vivant permet de guider les adeptes selon le changement du monde tout en continuant à interpréter la foi. En somme, l’histoire a une interprétation qui dépasse les faits historiques eux-mêmes pour une compréhension d’un système céleste construit d’une manière très rigide et ponctuelle. Ce système complexe est le miroir du corps humain. Partant de cette idée, toute science pourrait être abordée et interprétée selon ce système. / Shiism, unlike Sunnism, is based on an esoteric philosophy placing primary importance on the role of Imamat in Islam, while Sunnism is based primarily on texts and prophetic tradition. Shiism also includes other branches - according to historical criteria - that eventually prompted two major Shiite schools; Twelver (Shi'ism of Iran today), and Ismailism. The latter is a school of thought based not only on the Imamat, but also on the Sunni Sharia with an esoteric interpretation. This helped put in place thought beyond the limits of religion as such. Ismailism appears from its intellectual “physical”, appearance, by the Epistles of the Brethren of Purity, around the beginning of the tenth century, as a stream of esoteric philosophical thought "bāṭinīya". This thought attempts to understand existence in its relationship with religion. From this perspective, several questions arise: what is the place of historical events in the esoteric interpretation? What is the place of mankind in relation to everything that surrounds it as material and spiritual phenomena? According to this thinking, nothing escapes a cyclical system that has been divinely built. Thus, starting from Ismaili history and its meaning, according to this thinking, mankind takes the “main stage” and becomes the purpose of all material and spiritual development. The first part of this work provides a historical overview to locate Ismailism within different branches and schools, and in relation to other religions. Then the second part, attempts to understand Ismaili thought, following what was recommended by the Ismaili emissaries while developing a personal reflection on the influence of this framework on individuals. Finally, the last part demonstrates the dynamism of this thought that is neither frozen nor inflexible, from an exoteric point of view. Indeed, the existence of a living Imam helps guide followers, according to changes in the world while continuing to interpret the faith. To conclude, history provides an interpretation that goes beyond the historical facts alone, for an understanding of a celestial system constructed in a very rigid manner and at a very particular point in time. This complex system is a mirror of the human body. Starting from this idea, science can be addressed and interpreted according to this system.

Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The present master’s research held as base the discussion of actions paved by the curricular perspective of Thematic Approach (TA), through elements of the epistemology of Ludwik Fleck. Based on the fundaments of Freirean ideals, the proposal of thematic approach has been labeled by the field’s literature as an alternative for overcoming the problems regarding school’s curricular context. Despite such label, it was noted the inexistence of papers that approach which are the subjects who, within the field, build and disseminate knowledge regarding the curricular approach. Utilizing this realization as a prerogative, the following research problem is proposed: How is constituted the exoteric circle of researchers which, in the field of Science Education, develops actions by the Thematic Approach? Which theoretical and practical elements aid in the characterization of the Style of Thought of this collective?. With the goal to answer this questions, initially, a research for papers was made in some of the main journals of the field, such as: “Ciência & Educação”, “Ensaio: Pesquisa em Educação em Ciências”, “Investigações em Ensino de Ciências” e “Revista Brasileira de Pesquisa em Educação em Ciências”.Based on the thirteen articles selected during the bibliographical review, it was possible to make other questionings regarding how the thematic approach has been thought and worked within the field, in addition to identify the names of the main personalities who promote actions and build knowledge relative to this perspective. Past this identification, a second phase of the research was executed, constituted by interviews with five of the six main specialists who constitute the exoteric circle regarding the Thematic Approach. Afterward the analysis of the interviews, it was possible to discuss characteristics regarding these subjects, and therefore initiate the process of characterization of the style of thought of this collective. Supported by the interviews and selected works, along the first phase of the research, aided by the Discursive Textual Analysis as a method for analysis, it was possible to identify four categories: i) The development of papers: contexts and conceptions; ii) Freirean presuppositions as base (divides in other three categories); iii) Elements regarding the perspective of TA (divided in other four categories); iv) Challenges: how to overcome them?. The description and characteristics of the categories enable to characterize the style of thought of the exoteric circle, which is strongly marked by a Freirean bias and structured based on actions through formative processes and in a group context. It was also noticed that the identified exoteric circle organize its discussions and practices based on real demands which, having them as base, knowledge on the perspective of question and transform that reality can be constructed. / A presente pesquisa de mestrado teve como base a discussão das ações balizadas pela perspectiva curricular da Abordagem Temática (AT), a partir elementos da epistemologia de Ludwik Fleck. Fundamentada em ideais freireanos, a proposta da abordagem temática tem sido sinalizada pela literatura da área como uma alternativa para a superação dos problemas relacionados ao contexto curricular escolar. Apesar de tal sinalização, percebeu-se a inexistência de trabalhos que abordassem quem são os sujeitos que, dentro da área, constroem e disseminam conhecimentos relacionados à abordagem curricular. Tendo como prerrogativa essa constatação, propôs-se o seguinte problema de pesquisa: Como se constitui o círculo esotérico de pesquisadores que, na área de Educação em Ciências, desenvolve ações a partir da Abordagem Temática? Quais elementos teóricos e práticos auxiliam na caracterização do Estilo de Pensamento deste coletivo?. Objetivando responder esse problema, realizou-se, inicialmente, uma busca por trabalhos em alguns dos principais periódicos da área, sejam eles: “Ciência & Educação”, “Ensaio: Pesquisa em Educação em Ciências”, “Investigações em Ensino de Ciências” e “Revista Brasileira de Pesquisa em Educação em Ciências”. Com base nos treze artigos selecionados durante a revisão bibliográfica, foi possível realizar outros questionamentos sobre o modo como a abordagem temática vem sendo pensada e trabalhada dentro da área, além de identificar os nomes dos principais sujeitos que promovem ações e constroem conhecimento relativo a essa perspectiva. Após essa identificação, realizou-se uma segunda etapa da pesquisa, a qual consistiu na realização de entrevistas com cinco dos seis principais especialistas que compõem o círculo esotérico em relação à AT. Após a análise das entrevistas realizadas, foi possível discutir características em relação a esses sujeitos, e iniciar o processo de caracterização do estilo de pensamento do coletivo. Baseando-se nas entrevistas e nos trabalhos selecionados, durante a primeira etapa da pesquisa, com o auxílio da Análise Textual Discursiva como método de análise, foi possível identificar quatro categorias: i) O desenvolvimento dos trabalhos:contextos e concepções; ii) Pressupostos freireanos como balizadores das concepções e práticas (dividida em outras três subcategorias); iii) Elementos relacionados à perspectiva da AT (dividida em outras quatro subcategorias); iii) Desafios: como tentar superá-los?. As descrições e as características das categorias possibilitaram caracterizar o estilo de pensamento do círculo esotérico, o qual está fortemente marcado por um viés freireano e estruturado com base em ações via processos formativos e em contexto de grupo. Percebeu-se, também, que o círculo esotérico identificado organiza as suas discussões e práticas com base em demandas da realidade e que, partindo delas, constroem-se conhecimentos na perspectiva de problematizar e transformar aquela realidade.

Leo Strauss affirme avoir redécouvert l’art d’écrire oublié des philosophes du passé. Il s’agit d’une technique littéraire consistant en un discours de prime abord orthodoxe - c'est le niveau ou l'enseignement exotérique d'un texte -, mais qui communique « entre les lignes » la pensée véritable de l’écrivain, de nature hétérodoxe - c'est le niveau ou l'enseignement ésotérique. La lecture de tels auteurs requiert donc une herméneutique adaptée, permettant de saisir l’écart entre l’évidence de ce qu’affichent les écrits de l’auteur, et la vérité secrètement distillée derrière la lettre de ses écrits. Cette méthode de lecture est le point d’orgue de travaux entrepris par Strauss dès les années 1920. Elle est formalisée à la fin des années 30, et accompagne une mutation de l’écriture de l’auteur. Les travaux traitant de cette partie de l’œuvre du philosophe consistent généralement d’une part à critiquer sa clé herméneutique, en confirmant ou en infirmant sa pertinence, ou d’autre part à envisager la portée politique et philosophique de l’exo/ésotérisme. Les études s’attachant à comprendre la construction de ce prisme de lecture à travers le parcours intellectuel de Strauss demeurent sauf exception relativement parcellaires, et s’attachent à éclairer l’art d’écrire en le rattachant à certaines références. Les examens se focalisant sur la façon dont l’exo/ésotérisme se forme au fil du corpus straussien affleurent depuis quelques années, et c’est notamment au sein de ce champ de recherche que se situe la thèse. Au-delà, il s’agit de porter l’attention sur le propre style de Strauss, en se concentrant précisément sur la façon dont il conçoit et fait usage des catégories de l’exotérique et de l’ésotérique. La façon dont l’auteur s’en empare et le rôle qu’elles jouent dans l’économie de sa pensée peut renseigner quant à la façon de le lire et de le comprendre. Revenir aux sources de l’art d’écrire, examiner sa formation et observer son emploi par Strauss lui-même permet ainsi de donner un éclairage nouveau sur la thèse controversée de l’écriture entre les lignes des philosophes. / Leo Strauss asserts having rediscovered the lost art of writing of philosophers of past. It is a literary technique consisting of a speech at first sight orthodox - it is the exoteric teaching or level of a text -, but which communicates "between lines" the real thought of the writer, heterodox in nature - it is the esoteric teaching or level of the speech. The reading of such authors thus requires an adapted hermeneutics, allowing to seize the gap enter the obvious fact of what show obviously the text of the author, and the truth secretly distilled behind the letter of its papers. This method of reading is the climax of works begun by Strauss from the 1920s. It is formalized at the end of the 30s, and appears with some modifications of the style of writing of the author.The studies dealing with this part of the work of the philosopher consist generally on one hand in criticizing his hermeneutic key, by confirming or by countering its relevance, or on the other hand to envisage the political and philosophic impact of the exo/esotericism. The studies attempting to understand the construction of this prism of reading through the intellectual course of Strauss remain allowing exception relatively fragmented, and attempt to highlight the art of writing by connecting it with certain references. The examinations focusing on the way the exo/esotericism forms in the course of the straussian corpus appear since a few years, and it is in particular within this field of research that is situated this thesis. Beyond, it pays attention on the own style of Strauss, by concentrating exactly on the way he conceives and makes use of categories of the exoteric and of the esoteric. The way the author seizes it and the role which they play in the economy of its thought can inform as for the way of reading it and understand his thought. Returning to the sources of the art of writing, examining its formation and observe its use by Strauss himself can give a new lighting onto the controversial theory of the writing between lines of philosophers.

The aim of the thesis is to classify the form of political leadership and domination in Shia islam's political ideology, their development and ability to succeed in political reality. I especially focus on the Shia understanding of political power and its connection to infallible Imam as secular and religious leader of the Shia community. For analysis of the concepts I use the description of early Islam, including the Shia reasons for the dissolution of Muslim ummah, as well as the reasons that led to the multiple division of Shiism. I analyse specific examples of ideological break up of the Shia community (Ithnasharia, Isma'ila, Hashashins, Alawi, Duryz and modern Islamic Republic of Iran) and finally cardinal reformulation of understanding of political leadership and domination by Ayatollah Khomeini. His concept Wilājat al-faqīh (Guardianship of the jurist) started the era of radical transformation of the Shia political ideology, although he wanted only to modernize it and not to establish a brand new set up. My aspiration is therefore to analyze whether Wilājat al-faqīh can still be seen as the return to the roots of traditional Shiism or if it has a new quality without connection to previous Shia history.

本文以11、12世紀伊斯蘭蘇非大師Ghazzali的靈與心之救贖作為宗教心理學理論探討的典範，主要著眼於他個人在宗教心理的意義中，以虔誠和謙卑體現信仰實踐的重大轉變，除了其本身擁有豐富的知識和深刻的思想，更重要的是，他履行蘇非之道，徹底改變信仰態度，真正捨離世俗，最終獲得靈與心的救贖。在分析和詮釋的理論依據上，本文採用荷蘭宗教心理學家Han F.de Wit結合自己的心理學素養與靈修經驗，在20世紀晚期發展出的一套理論，稱為「靈思心理學」（Contemplative Psychology）。在這套理論中，de Wit呈現宗教的冥思傳統(contemplative tradition)與個人的心理洞見、信念之間的連結，經驗和思想可以相互為用。在他所提出的觀點之中，本文透過如下幾個主張，包括皈依、關鍵時刻、斷裂、危機、懷疑、改變、與捨離，說明Ghazzali如何成就伊斯蘭密契傳統的最高典範，同時也突顯靈思心理學試圖闡釋人類靈與心互相超越，同獲救贖的理想。 / The thesis regarded Ghazzali, the outstanding thinker and great Sufi of Islamic world in the 11th and 12th centuries, as a perfect example, who embodied an inward transformation of religious action with piety and humility. Other than his profound knowledge and thoughts, Ghazzali is also an authority on theology and law of Islam, and furthermore he performed a Muslim’s devotion by proceeding on the path of Sufi. He gave up all his possessions, followed the instructions of Sufism to survive a serious crisis of spirit, and obtained the ultimate salvation of his soul and heart in the end. The theory used in this thesis to analyze and interpret Ghazzali’s spiritual experience is the “contemplative psychology” of Han F.de Wit, who is a religious psychologist of the Netherlands. De Wit spent more than ten years combining his psychological training and spiritual experience to develop the theory in late twentieth century. In this theory he presented the connection between contemplative traditions of many religions and the insights & beliefs within individual mind. Among those concepts stated by de Wit in his theory, the thesis used mainly several of them, such as conversion, moments, break, crisis, doubt, change, and renunciation, etc. Accordingly, Ghazzali could be the most perfect example of the contemplative psychology, when we refer to salvation of both human Soul and Heart.