Cette étude analyse le discours totalitaire à travers le prisme du personnage du Grand Inquisiteur dans quatre romans dystopiques : "Le Zéro et l’infini" d’Arthur Koestler, "1984" de George Orwell, "La Zone du Dehors" d’Alain Damasio et "2084" de Boualem Sansal. Il s’agira non seulement de comprendre la structure du discours totalitaire mais également la façon dont il interagit dans l’univers dystopique et avec les autres personnages. La méthode de recherche aborde ces questions de façon pluridisciplinaire afin de mieux analyser les aspects linguistiques, historiques et philosophiques au sein de la littérature dystopique. La thèse se découpe en trois grandes parties, elles-mêmes divisées en trois chapitres. Il s’agit d’étudier en premier lieu la parole hérétique qui s’oppose au dogme totalitaire, pour ensuite comprendre la manière dont le discours du Grand Inquisiteur impose son joug sur chaque individu. Enfin, la recherche aborde la dimension salvatrice de chacune des œuvres du corpus. A travers elles, les auteurs ne souhaitent pas uniquement tendre un miroir désespérant du monde mais aussi ouvrir des possibilités pour faire face aux dérives totalitaires qui peuvent être engendrée / This research analyses totalitarian’s speech from the Grand Inquisitor in four dystopia’s books: "Darkness at Noon" from Arthur Koestler, "1984" from George Orwell, "La Zone du Dehors" from Alain Damasio and "2084" from Boualem Sansal. This work studies the structure of the totalitarian’s speech and how he interacts with dystopia’s universe and their characters. Questioning will be treated through dystopia’s literature and from linguistical, historical and philosophical viewpoints. Thesis is divided in three parts, each one divided in three chapters. First part analyses heretic’s speech in opposition to totalitarian’s dogma. Second part studies how the Grand Inquisitor dominates everyone in the dystopia’s society. In fine, third part tries to find the saving dimension in corpus. In fact, writers don’t want to show only a dark future. Their books are maybe a message to fight against totalitarian’s excesses.

La Franche-Comté a connu des changements importants au cours du dix-septième siècle. Pendant la guerre de Dix Ans, version locale de celle de Trente Ans, elle perd la moitié de sa population. Elle se relèvera démographiquement grâce à une immigration française, savoyarde et lorraine. Au début du siècle elle était un état autonome au sein de la monarchie des Habsbourg. Besançon perd en 1654 son statut de ville libre d’Empire et son droit de siéger à la Diète. La Franche-Comté est réunie à la France en 1678 par le traité de Nimègue. La suppression des Etats de la province va déséquilibrer les institutions en favorisant l’absolutisme. Sur le plan ecclésiastique, le chapitre métropolitain perd son droit d’élire l’archevêque ; un indult de nomination est concédé à Louis XIV en 1698. Pendant un siècle et demi après le concile de Trente, la réforme du clergé et des fidèles va se déployer en étant soutenue par un élan religieux. L’année 1665 avec la fondation du séminaire de Besançon constitue un moment décisif. L’année suivante l’archevêque demande qu’une école primaire soit ouverte dans chaque village. Choisis par un concours, les curés deviennent suffisamment instruits pour enseigner leurs ouailles. / Franche-Comte went through significant changes in the seventeenth century. During the “10 Years War”, a local episode which was part of the “30 Years War”, it lost half its population, expanding subsequently through immigration from France, Savoy and Lorraine. At the beginning of the century it was an autonomous State under Hapsburg rule, but in 1654 Besancon lost its status as a “free town” and its right of a seat in Parliament. In 1678 Franche-Comté was re-united with France under the Treaty of Nijmegen. The abolition of the States of the province destabilized the institutions favouring absolutism. The Metropolitan Chapter lost the privilege of electing its Archbishop, this responsibility passing to Louis XIV in 1698. After the Council of Trent, the reform of the clergy and the followers increased and was carried away by a religious impulse. 1665 saw the founding of the Seminary of Besancon, a decisive moment because the following year the Archbishop called for primary schools to be opened in every village. Parish priests, who were to teach their flock, were selected by competition and were to be trained to carry out these duties.

Made available in DSpace on 2016-08-03T12:21:17Z (GMT). No. of bitstreams: 1 Luana Martins Golin.pdf: 924884 bytes, checksum: d7a38f2abd677d7777009c4f7696c701 (MD5) Previous issue date: 2011-03-30 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / Dostoevsky presents a criticism to materialism, power, and authority as constraint in The Grand Inquisitor . It is not possible to neglect that in this work he warns us of any kind of regime that suppresses freedom and hides suffering on behalf of human justice and happiness in order to turn human being into manipulable objects. Dostoevsky was influenced by Eastern Orthodox Mysticism and according to him freedom is the mark of God in human being. Freedom denying, as well as proposed in inquisitor antichrist kingdom, implicates a divine detachment which leads to nihilism. Thereby, the way proposed by Dostoevsky is of facing and accepting this tragic freedom, which is only fully experienced in Christ and at love practicing. / Em O Grande Inquisidor , Dostoiévski apresenta uma crítica ao materialismo, ao poder e à autoridade como constrangimento. Nesta obra, não se pode ignorar o alerta deixado por ele a qualquer tipo de regime que em nome da justiça e da felicidade humana suprime a liberdade e oculta o sofrimento de modo a transformar os seres humanos em objetos manipuláveis. Para Dostoiévski, influenciado pela mística ortodoxa oriental, a liberdade é a marca de Deus no ser humano. A negação da liberdade, como é proposta no reino do anticristo inquisidor, implica num distanciamento com o divino que levará ao niilismo. Neste sentido, o caminho proposto por Dostoiévski é o enfrentamento e a aceitação desta liberdade trágica, que só é vivida plenamente em Cristo e na prática do amor.

The Brothers Karamazov was the last novel of Dostoievski and for that reason is in way a sort of synthesis of his thinking. In the article there is a brief development of some key ideas as these: in matter of guilt, the attitude has more importance than action; everyone is guilty of everything before the eyes of everyone (universal guilt); suffering purifies the individual and acts as a remedy that promotes his spiritual elevation; freewill is central in human existence. But the novel is also a novel about a crime. Somebody is murdered and the readers will discover the perpetrator at the very end. 25% of the novel is devoted to technical legal matters: the instruction of the summary and the court trial. But what is most interesting is that an innocent is found guilty, because law had no other choice having into account the facts that are backed by evidence. It would be possible to find him not guilty, but for doing so it would be necessary to change the paradigm that is the backbone of modern criminal law. / Los hermanos Karamazov fue la última obra de Dostoievski, por lo que se convierte en una especie de síntesis de su pensamiento. En el artículo se abordan algunas de las ideas clave del autor, como que en materia de culpa, la actitud es más importante que la acción; que todos somos culpables de todo ante todos; que el dolor purifica y es como un remedio para la elevación espiritual del individuo; así como la reivindicación del libre albedrío. Pero la novela es también la historia de un crimen. El autor nos introduce en el misterio de una muerte, cuyo autor descubriremos al final. También contiene un 25% dedicado a la instrucción del proceso y al juicio oral. Pero lo más interesante es que un inocente es declarado culpable y es declarado culpable porque el derecho no podría obrar de otra manera tal como son presentados los hechos. Sería posible declararlo no culpable, pero para ello tendríamos que inventar otro paradigma del proceso penal.

The dream about an earthly paradise, rediscovery of an original, absolutely harmonic paradisal life is, in Dostoevskij's opinion, one of the deepest and the most valuable dreams of the human heart. The spiritual course of any human being has its own history, it is born from thesis (babtism), goes through antithesis (crises) and finishes in synthesis (beauty). A man comes from the Eden Paradise and aims at heaven. So, a man in course of his spiritual life is in a real split into two paradises: the Eden Paradise from which he is coming from and the Kingdom of God where he is aiming at. The midpoint of the life course is accompanied by a crisis, that can also be described as separation from the the paradise. The characters of novels by Dostoevskij failed due to the fact, that they were not able to admit their presence between two "paradise states" and so their ideas about earthly paradise establishment were being corrupted. In our piece of work we are going to follow four trends: 1. Time corruption, incorrectly understood sense of history. The tendency to return back where a man came from, in an origenestic, cyclic interpretation of a comeback is apparent in a story The Dream of a Ridiculous Man. Another extreme shows marxism ideas going around Europe which deny both the importance and the sense of...