Thesis (Ph. D.)--Catholic University of America. / Bibliography: p. 122-130.

Thesis (Ph. D.)--Catholic University of America. / Bibliography: p. 122-130.

Le Remerciement dans le Monde de Shakespeare : Contextes et Etudes de CasDans cette thèse nous explorons ce que le remerciement signifie à l’époque élisabéthaine et comment il se manifeste. Aussi nous analysons le remerciement tel qu’il est défini dans les dictionnaires d’e l’époque. Nous examinons également les textes religieux, les manuels de courtoisie, les traités de rhétorique qui mentionnent l’acte de remerciement. Après analysé ce contexte, nous abordons le remerciement comme acte de langage à la lumière de la pragmatique.On définit l’existence réelle du mot à partir de son degré d’influence sur le monde réel. Une simple combinaison de mots a le potentiel d’altérer une situation, n’importe laquelle. L’étude du pouvoir de la parole s’est inscrite dans le cadre théorique de ce que l’on appelle « la pragmatique ». Plus précisément, le concept « d’acte de langage » a été exploré non seulement dans la pragmatique mais aussi dans diverses disciplines ; telles que la philosophie du langage et aussi les études littéraires et théâtrales.Catherine Kerbrat Orecchioni (1984) a établi une distinction entre trois types de pragmatique : « énonciative », « illocutoire » et « conversationnelle » . Nous nous proposons d’étudier la seconde théorie qui est la pragmatique illocutoire où les valeurs illocutoires d’un énoncé sont parfaitement exploitées. Dans notre propos, les contextes d’énonciation que nous avons sélectionnés ne sont pas ordinaires. Car notre étude porte sur des fragments théâtraux tirés de Shakespeare avec leur complexité et leur particularité. Le théâtre est bien un lieu où dire est par excellence faire. Donc la parole dramatique est mise au service de l’action. Promettre dans un contexte réel peut s’accomplir différemment sur scène. En prenant l’hypothèse que le langage sert à faire avancer l’action, nous allons nous intéresser au « thank you » qui signifie «merci » en français dans les pièces de Shakespeare tout en étudiant les contextes d’énonciation du remercîment au cours de la période élisabéthaine. Notre objectif est de voir comment les différents concepts de la pragmatique élaborés permettent de dévoiler certains aspects pertinents du remerciement typiquement shakespearien. Cette forme d’analyse alimentera notre réflexion afin d’éclaircir la fonction du remerciement au théâtre. Il est aussi indispensable d’observer les modes de réalisation du remerciement de ces différentes scènes ainsi que le ton et le contexte. Dans un premier temps, l’élucidation de notre concept principal est primordiale. Que veut donc dire « remercier » ou de quoi s’agit-il quand on parle d’un acte de remerciement ?D’après l’Oxford English Dictionary (OED ), « thanks » veut dire : « to express gratitude or obligation to »; « to give the thanks or credit for something to consider or hold responsible »; « ironical use to blame »; « thank you for nothing an ironical expression indicating that the speaker thinks he has been offered nothing worth thanks ». On a aussi le « thank offering » qui a été utilisé en 1536 qui est expliqué « in the Levitical law, an offering presented as an expression of thankfulness or gratitude to god; hence an offering or gift made by way of thanks or acknowledgement ». Dans les textes de Shakespeare le terme « thank » a été employé sous plusieurs formes. Nous citons « thank, thankful, tank, dank, thanks ». On trouve bien aussi « gramercy » qui veut dire « grand merci ». Selon the Harvard Concordance le mot « thank » a été employé trois cent quarante-six fois et « thanks » deux cent deux fois. Citons comme example « Sir, you may thank yourself for this great loss » (TMP, 2.1.124), « I thank god and my cold blood” (ADO, 1.1.130). “I am even poor in thanks but I thank you (HAM, 2.2.273). On trouve aussi le le terme Allemand « dank » qui a aussi été utilisé pour remercier dans « by gar, me dank you for dat » (WIV, 2.3.90). / Scenes of Thanking in Shakespeare’s World examines how Shakespeare makes of the word “thanks” and the expression “thank you” a dramatic art of thanking in his plays. Through this research, thanking scenes are selected according to the frequency of the word “thanks”. However, the occurrence of the word solely does not define a scene of thanking. Shakespeare’s plays incorporate verbal and non-verbal thanking. Verbal thanking occurs as a speech act or a polite answer to acknowledge or praise a benefit received, while a non-verbal thanking is sometimes presented under forms of social rituals and practices such as gift giving, sacrifice, prayer and religious songs. This thesis’ corpus is composed of history plays, Romeo and Juliet, All’s Well that Ends Well, Pericles, Timon of Athens, Coriolanus, and The Winter’s Tale. This selection is based on some criteria considered by the researcher, such as the frequency of the word in the scene or the play and its role in the plot or characters’ state of mind. Shakespeare artfully makes thanking an iconic code on the stage, creating conventionalised forms, expressions and contexts for it to be uttered.

Este estudo investigou o juízo moral de crianças sobre o(a) ingrato(a), isto é, aquele(a) que não retribui a um benfeitor prévio. Os participantes foram 77 crianças, de ambos os sexos, distribuídas em três grupos etários (5-6, 8-9 e 11-12 anos). Utilizaram-se duas histórias sobre situações hipotéticas. Após cada história, realizou-se uma entrevista clínica com a criança. Os dados foram submetidos à análise de conteúdo e examinou-se a variação na frequência dos tipos de resposta nos três grupos etários. A maioria das crianças reprovou a ação do ingrato. Os resultados indicam diferenças significativas entre os grupos etários quanto à forma como as crianças justificam seus juízos. Encontraram-se ainda diferenças entre como as crianças julgam a ação do personagem ingrato e o próprio personagem, as quais, talvez, estejam relacionadas ao tipo de sentimento (positivo ou negativo) atribuído ao ingrato. / This study investigates the moral judgement of children about those who are ungrateful, i.e.., those who do not return a favor to a previous benefactor. The participants were 77 children, from both sexes, distributed across three age groups (5-6, 8-9, and 11-12 years). The study used two vignettes about hypothetical situations. Following each vignette, a clinical interview was conducted with each child. The data were content analyzed and we examined variation in the frequency of types of response in our three age groups. A majority of the children disapproved of the ingrate’s action. The results revealed significant differences among the age groups in terms of the children’s justifications of their judgments. We also found differences in how the children judged both the ungrateful person’s action and the person him- or herself, which maybe are related to the type of feeling (positive or negative) attributed to the ungrateful individual.

Este estudo investigou o juízo moral de crianças sobre o(a) ingrato(a), isto é, aquele(a) que não retribui a um benfeitor prévio. Os participantes foram 77 crianças, de ambos os sexos, distribuídas em três grupos etários (5-6, 8-9 e 11-12 anos). Utilizaram-se duas histórias sobre situações hipotéticas. Após cada história, realizou-se uma entrevista clínica com a criança. Os dados foram submetidos à análise de conteúdo e examinou-se a variação na frequência dos tipos de resposta nos três grupos etários. A maioria das crianças reprovou a ação do ingrato. Os resultados indicam diferenças significativas entre os grupos etários quanto à forma como as crianças justificam seus juízos. Encontraram-se ainda diferenças entre como as crianças julgam a ação do personagem ingrato e o próprio personagem, as quais, talvez, estejam relacionadas ao tipo de sentimento (positivo ou negativo) atribuído ao ingrato. / This study investigates the moral judgement of children about those who are ungrateful, i.e.., those who do not return a favor to a previous benefactor. The participants were 77 children, from both sexes, distributed across three age groups (5-6, 8-9, and 11-12 years). The study used two vignettes about hypothetical situations. Following each vignette, a clinical interview was conducted with each child. The data were content analyzed and we examined variation in the frequency of types of response in our three age groups. A majority of the children disapproved of the ingrate’s action. The results revealed significant differences among the age groups in terms of the children’s justifications of their judgments. We also found differences in how the children judged both the ungrateful person’s action and the person him- or herself, which maybe are related to the type of feeling (positive or negative) attributed to the ungrateful individual.

Este estudo investigou o juízo moral de crianças sobre o(a) ingrato(a), isto é, aquele(a) que não retribui a um benfeitor prévio. Os participantes foram 77 crianças, de ambos os sexos, distribuídas em três grupos etários (5-6, 8-9 e 11-12 anos). Utilizaram-se duas histórias sobre situações hipotéticas. Após cada história, realizou-se uma entrevista clínica com a criança. Os dados foram submetidos à análise de conteúdo e examinou-se a variação na frequência dos tipos de resposta nos três grupos etários. A maioria das crianças reprovou a ação do ingrato. Os resultados indicam diferenças significativas entre os grupos etários quanto à forma como as crianças justificam seus juízos. Encontraram-se ainda diferenças entre como as crianças julgam a ação do personagem ingrato e o próprio personagem, as quais, talvez, estejam relacionadas ao tipo de sentimento (positivo ou negativo) atribuído ao ingrato. / This study investigates the moral judgement of children about those who are ungrateful, i.e.., those who do not return a favor to a previous benefactor. The participants were 77 children, from both sexes, distributed across three age groups (5-6, 8-9, and 11-12 years). The study used two vignettes about hypothetical situations. Following each vignette, a clinical interview was conducted with each child. The data were content analyzed and we examined variation in the frequency of types of response in our three age groups. A majority of the children disapproved of the ingrate’s action. The results revealed significant differences among the age groups in terms of the children’s justifications of their judgments. We also found differences in how the children judged both the ungrateful person’s action and the person him- or herself, which maybe are related to the type of feeling (positive or negative) attributed to the ungrateful individual.

The human trait of entitlement, although currently very topical, has only recently come under serious scrutiny by behavioural psychologists (Campbell, Bonacci, Shelton, Exline & Bushman 2004:30). This study examines the modifying effects of these psychological elements on the spiritual aspects of disease and healing. Other modifiers are the personal spiritual beliefs or dogmas of the clergy within the paradigm of a particular denomination, and the beliefs and expectations of the adherents. Two Christian denominations were chosen for the study: The Methodist Church of Southern Africa, in particular the home church of the writer, The Bedfordview Methodist Church, and Afmin, an organisation that trains and equips students, mainly African, for Christian ministry. Structured face to face interviews were conducted with pastors and church leaders, interviews with medical professionals were conducted and a wide ranging review of relevant literature undertaken. It was found that while the trait of entitlement was a constant in human nature, there were modifying factors. These included the personal beliefs of pastors and youth leaders, often founded on personal experience instead of denominational dogma. The influence of Pentecostal / Charismatic teaching was very evident. It was also found that the church, in a drive to become increasingly relevant to current norms and social trends, tended to have a rather confused understanding of biblical healing and the role of God in disease and suffering. While the inevitability of death, suffering and disease cannot be denied, the role of the church is complex and controversial. Unrealistic expectations, based on teaching that encourages a sense of entitlement can lead to great challenges regarding faith in both the clergy and adherents. / Christian Spirituality, Church History & Missiology / D. Th. (Christian Spirituality)

The human trait of entitlement, although currently very topical, has only recently come under serious scrutiny by behavioural psychologists (Campbell, Bonacci, Shelton, Exline & Bushman 2004:30). This study examines the modifying effects of these psychological elements on the spiritual aspects of disease and healing. Other modifiers are the personal spiritual beliefs or dogmas of the clergy within the paradigm of a particular denomination, and the beliefs and expectations of the adherents. Two Christian denominations were chosen for the study: The Methodist Church of Southern Africa, in particular the home church of the writer, The Bedfordview Methodist Church, and Afmin, an organisation that trains and equips students, mainly African, for Christian ministry. Structured face to face interviews were conducted with pastors and church leaders, interviews with medical professionals were conducted and a wide ranging review of relevant literature undertaken. It was found that while the trait of entitlement was a constant in human nature, there were modifying factors. These included the personal beliefs of pastors and youth leaders, often founded on personal experience instead of denominational dogma. The influence of Pentecostal / Charismatic teaching was very evident. It was also found that the church, in a drive to become increasingly relevant to current norms and social trends, tended to have a rather confused understanding of biblical healing and the role of God in disease and suffering. While the inevitability of death, suffering and disease cannot be denied, the role of the church is complex and controversial. Unrealistic expectations, based on teaching that encourages a sense of entitlement can lead to great challenges regarding faith in both the clergy and adherents. / Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)