L’objectif principal du présent mémoire est de montrer que le geste philosophique central à la phénoménologie husserlienne – l’ἐποχή transcendantale – au-delà de son utilité méthodique, recèle en lui-même une valeur éthico-thérapeutique. C’est à la lumière d’une étude approfondie du thème de l’attention chez Husserl, et de ses connexions à la volonté, à l’ego et au langage, que nous serons en mesure de déceler la valeur éthique propre à l’ἐποχή, mais aussi à la philosophie husserlienne dans son ensemble. En effet, nous argumenterons que c’est la visée « humaniste » – en ligne avec l’idéal traditionnel allemand de la Bildung (l’édification culturelle et morale de l’humanité) – qui nous permet de mieux saisir le projet global de notre auteur, d’une part, et de nous distancier de la tendance techniciste des sciences modernes de l’esprit, d’autre part. / The main objective of the present essay is to show that the central philosophical gesture in Husserlian phenomenology – the transcendental ἐποχή – beyond its methodological usefulness, possesses an inherent ethico-therapeutic value. It is by way of an in-depth study of the theme of attention in Husserl, and of its connections to the will, the ego and to language, that we will uncover the ethical value specific to the ἐποχή, but also to Husserl’s philosophy as a whole. Indeed, we will argue that it is the “humanist” aim – in line with the traditional German ideal of Bildung (the moral and cultural edification of mankind) – that allows us to better grasp the global project of our author, on the one hand, and to distance ourselves from the technicist tendency of the modern sciences of the mind, on the other.

[pt] Partindo da relação entre Sigmund Freud (1856-1939) e Franz Brentano (1838-1911), respectivamente aluno e professor durante o intervalo que se estendeu de 1874 a 1876, o presente trabalho trata dos possíveis frutos teóricos decorrentes deste encontro, visíveis na obra posterior do inventor da psicanálise. A articulação conceitual se constrói por meio dos conceitos freudianos de concomitância dependente, representação e pulsão, não se limitando à obra pessoal do filósofo, mas procurando abarcar, sempre que possível, o contato com toda uma tradição filosófica, por sua vez permitido pelos ensinamentos do neoescolástico. / [en] From the relationship between Sigmund Freud (1856-1939) and Franz Brentano (1838-1917), respectively student and professor during the interval that extended from 1874 to 1876, the present work deals with the possible theoretical fruits resulting from this encounter, visible in the later work of the inventor of psychoanalysis. The conceptual articulation is constructed through the Freudian concepts of dependent concomitance, representation and drive, not limiting itself to the personal work of the philosopher, but seeking to cover, whenever possible, the contact with an entire philosophical tradition, in turn allowed by the teachings of the neo-scholastic.

This study investigates the experience of exchange studies from a phenomenological perspective. Phenomenology studies the sentence structure of the phenomenon and places the lifeworld as a central concept. Husserl (2002/1954) described the lifeworld as a coherent universe of objects where we, all of us living with another in this world, may be conscious of the world as a universal horizon. In this study the lifeworld of exchange students is investigated with emphasis on their experience of the exchange. The aim of the study is to highlight the sentence structure in the experience of living as an exchange student which involves a meeting with a different culture. Seven interviews were conducted with exchange students that participated in at least one semester of higher education abroad and the resulting data was analyzed using the EPP method. This method describes the general meaning structure of the phenomenon and identifies several distinguishing features. For this study ten features were identified; an expectation and openness relative an uncertain future, a deliberate break, a part of something bigger, a deliberate approach to cultural codes, an encounter with different values, new interactions and relations, language difficulties, a new environment, a creation of identity and a personal development and responsibilities. The results indicate that the experience of exchange studies may not always be unproblematic since it’s often difficult to gain access to the culture and society of the host country. However, the experience also seems to be rewarding and is characterized by a personal development and a change in the perception of both oneself and people from other cultures. The results also show that the exchange student may gain a feeling of living in a global society where all possibilities are present. / Denna studie utgår ifrån en fenomenologisk ansats. Fenomenologins uppgift är att beskriva ett fenomens meningsstruktur där ett centralt begrepp är livsvärlden. Enligt Husserl (2002/1954) belyser livsvärlden den verklighet som man ständigt befinner sig i tillsammans med andra människor. Grundvalen för denna studie är att studera utbytesstudenters livsvärld där upplevelsen av utbytesstudier är i fokus. Syftet med studien är att beskriva meningsstrukturer i upplevelsen av att leva som utbytesstudent och som inbegriper ett möte med en annan kultur. Sju intervjuer har genomförts med utbytesstudenter som alla studerat minst en termin inom högre utbildning vid ett värduniversitet i ett annat land. De aktuella data som behandlats har analyserats med hjälp av studiens valda metod, Empirical phenomenological psychologial (EPP-metoden). Resultatet beskriver det aktuella fenomenets meningsstruktur som en helhet och visar vilka de generella kännetecknen är. De generella kännetecknen som framkommit i studien är; en förväntan och en öppenhet inför en obestämd framtid, ett medvetet uppbrott, en del i att uppnå något större, ett medvetet förhållningssätt till kulturella koder, ett möte med andra värderingar, nya interaktioner och relationer, svårigheter med språket, ändrade livsvillkor, ett identitetsskapande, en personlig utveckling och ett ansvarstagande. Resultatet indikerar att upplevelsen av utbytesstudier och att möta en annan kultur inte är helt oproblematisk då det ibland är svårt att få tillträde till värdlandets kultur och samhälle. Dock verkar upplevelsen även vara en värdefull tid som präglas av en utveckling och ett ifrågasättande av tidigare föreställningar om en själv och människor från andra kulturer. Resultatet påvisar också att utbytesstudenten kan ha en känsla av att leva i en global värld där alla möjligheter finns.

Made available in DSpace on 2014-06-11T19:25:28Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-03-01Bitstream added on 2014-06-13T18:26:29Z : No. of bitstreams: 1 canal_r_me_mar.pdf: 674095 bytes, checksum: d8de33d90928175432162413a159cb42 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / O problema da Intencionalidade da mente tem sido, por mais de duas décadas, objeto de intensa e persistente análise filosófica elaborada pelo filósofo americano John Rogers Searle (1932- ). Junto com o problema da consciência, não menos relevante no conjunto de sua teorização, sua visão acerca da natureza e das operações da Intencionalidade se constitui como um dos pilares centrais de seu programa filosófico de estudos dos fenômenos mentais. O objetivo principal desta dissertação é apresentar, discutir e avaliar criticamente sua concepção de Intencionalidade da mente. Com o fim de atingir esses três objetivos, que estruturam nosso trabalho, argumentamos que, para alcançar uma compreensão bem detalhada, ampla e profunda da concepção searleana de Intencionalidade da mente, é preciso explicar esta última tanto como um fenômeno mental (psicológico) quanto como um fenômeno natural/biológico. Expomos de modo pormenorizado as famílias de noções que definem a natureza, a estrutura, as formas mentais centrais, o funcionamento, bem como a maneira como Searle entende que devamos naturalizar a Intencionalidade, no capitulo 2 deste trabalho (respectivamente nas seções 3.1, 3.2, 3.3, 3,4, 3.5). Além disso, observamos que a ambição desse filósofo, no campo da filosofia da mente, não se limitou somente a ter desenvolvido uma visão sobre a natureza e o funcionamento da Intencionalidade da mente, e em mostrar como tratá-la naturalisticamente, mas consistiu também em apontar o que há de errado nos estudos filosóficos e científicos contemporâneos sobre o assunto, e propor correções. Nesse ponto, apresentamos os principais e gerais descontentamentos de Searle no Capítulo 1: das seções 2.1 à seção 2.6 apresentamos sua ambição de criticar e reformar os estudos atuais, os quais são focados na análise do materialismo contemporâneo no estudo da mente; subsequentemente (seção 2.7), explicitamos sua tentativa de rejeição da insolubilidade do aclamado e controverso problema mente-corpo e apresentamos as revisões propostas por ele para que essa insolubilidade desvaneça. No que diz respeito à avaliação crítica, procuramos identificar algumas dificuldades na visão de Searle sobre o que foi exposto nos capítulos 1 e 2. Buscamos analisar minuciosamente sua solução do problema mente-corpo, seu naturalismo biológico, e examinar como ele trata naturalisticamente a noção de Intencionalidade da mente com a estratégia redutiva denominada de redução causal. Partindo de algumas observações que o renomado epistemólogo da ciência Gilles-Gaston Granger (1994) fez acerca dos métodos - das regras e dos procedimentos - que regem as ciências naturais, afirmando que todo conhecimento científico, do que depende da experiência, consiste em esquematizar experiências, procuramos mostrar que a estratégia da redução causal possui as mesmas implicações negativas, apontadas por Granger, para o estudo da natureza e estrutura de nossa vida mental, em geral, e da natureza estrutural da Intencionalidade, em particular. Esperamos ter cumprido este último objetivo no capítulo 3 desta dissertação. / The problem of the intentionality of mind has been, by more than two decades, object of intense and persistent philosophical analysis prepared by American philosopher John Rogers Searle (1932 - ). Together with the problem of conscience, not least in the whole of its theorizing, his vision about the nature and of the operations of the intentionality is as a central pillars of its philosophical program studies of mental phenomena. The aim of this work is to discuss and evaluate John Searle`s conception of Intentionality. In order to carry out this task it was necessary first to show that to reach a more detailed, broader and more profound understanding of Searle`s conception of Intentionality it is necessary to explain Intentionality as a mental (psychological) phenomenon as well as a natural/biological one. We present in detail the families of concepts which define the nature, the structure, the central mental forms, operation, as well as how Searle believes that we should naturalize the Intentionality, in Chapter 2 of this work (respectively in sections 3.1, 3.2, 3.3, 3.4, 3.5). Furthermore, we emphasize that our philosopher`s ambition, as regards his investigations in the philosophy of mind is not limited to developing a theory of the nature and functioning of the intentionality of mind and to show how to naturalize it as a natural/biological phenomenon, but consists also in identifying, criticizing and correcting with a view to overcome various mistakes in the views of other thinkers (philosophers or scientists) about what he takes to be errors in the studies of mental phenomenon both in philosophy and in contemporary science. In that point, we present the main and general disagreements of Searle in Chapter 1: in the sections 2.1 of section 2.6 presenting its ambition to criticize and reform the current studies, which are raised in the analysis of materialism contemporary in the study of mind; subsequently (section 2.7), we describe its attempt to reject the insolubility of the acclaimed and controversial problem mind-body and present the proposed revisions by him for that insolubility disappear. As regards the critical assessment, we tried to identify some difficulties in the vision of Searle on what was exposed in chapters 1 and 2. We thoroughly consider its solution mind-body, its biological naturalism, and examine how it deals the notion of Intentionality of mind with the reductive strategy called causal reduction. On the basis of some remarks that the renowned thinker of science Gilles-Gaston Granger (1994) made about the methods - the rules and procedures - governing the natural sciences, affirming that the whole scientific knowledge, which depends on the experience, to outline experience, we attempt to show that the strategy of causal reduction has the same negative implications, Granger pointed out by, for the study of the nature and structure of our mental life, in general, and a structural nature of the intentionality, in particular. We hope to have fulfilled this last objective in chapter 3 of this dissertation.

L'objectif de notre étude est de préciser les rôles syntaxiques et sémantiques de verbes visuels, polysémiques et variés dans les deux langues que sont le japonais et le français. Nous montrerons leurs points communs (et ceux de désaccord) observables, partant du postulat selon lequel la façon de saisir un phénomène et le système cognitif sont bien propres à la société qui possède la langue, le japonais ou le français : à travers le cas de la perception visuelle, nous étudierons la façon de construire la relation entre le sujet, le verbe et l'objet afin d'apporter des arguments à ce postulat. Pour ce faire, nous nous appuierons sur l'analyse d'un corpus d'énoncés attestés. Dans un premier chapitre, nous étudierons les verbes japonais miru et mieru qui sont souvent traités de manière contrastive. Nous nous concentrons, à partir du deuxième chapitre, sur l'étude des verbes français, et en premier lieu, sur le verbe voir. Dans notre travail, nous procéderons à la description fine de cinq construction : N0+vois, N0+voir+N1, N0+voir+que, N0+voir+N1+attribut et se voir. Nous nous concentrons d'abord sur les trois premières constructions mentionnées. Nous proposerons une analyse de la proposition infinitive et ensuite des deux types de propositions attributives (relative et participiale) dans le troisième chapitre. Nous nous occuperons du verbe pronominal se voir et de la substitution entre se voir et se faire dans le quatrième chapitre. Dans le dernier chapitre, nous comparerons la signification et le fonctionnement des deux verbes, voir et regarder, selon la nature de N0 et de N1. Nous essayerons de faire émerger les points communs et les divergences entre ces deux langues génétiquement bien différentes : la façon de saisir un phénomène et le système cognitif sont certainement propres à chaque langue et à la société où cette langue évolue. / The goal of my study is to precise the semantic and syntactic roles of the diverse and polysemic visual verbs in French and in Japanese. I will show the common (and the differencing) characteristics that can be observed between the two very differnet languages. My postulate is that both the way a speaker can grasp a phenomenon and the congnitive sytsem are particular to the society whose language it is, be it Franch or Japanese. Throught the case of visual perception, I will show that how the speaker builds a relation between the subject, the verb, and the object is differnet depending on the language. To do so, I will base my analysis on a corpus of authentic utterances.In the first chapter, I will study the Japanese verbs miru and mieru wich are often contrasted together. From the secon chapter on, I will focus on analyzing the French verbs, starting with voir. In my research, I will proceed to the detailed description of five construction : N0+voir, N0+voir+N1, N0+voir+que+, N0+voir+N1+attribue and se voir. I will deal with the first three aforementioned construction first. I will propose and analysis of the infinitive clause followed by the analysis of the two types of attributive clauses (relative and participial) in the third chapter. I will deal with pronominal verb se voir and the substitution between se voir and se faire in the fourth chapter. In the last chapter I will compare the meaning and the way the verbs voir and regarder function according to the type of N0 and N1. I will try to bring to the surface the commonalities and the differences between these two languages, genetically much different : how the speaker grasps a phenomenon and their cognitive system are certainly specific to each language and the society where this language is spoken.

Made available in DSpace on 2017-07-10T18:26:31Z (GMT). No. of bitstreams: 1 Tiago Soares dos Santos.pdf: 762145 bytes, checksum: c8c3ac6c08fc144847709a1ce4987547 (MD5) Previous issue date: 2012-08-21 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The problem that motivated us in the preparation of this study was to answer the question: how does the appearance of the world and how to become aware of such an appearance? Problem that Sartre and became the maximum of existentialism where the existence precedes the essence. We`ll try, in the course of our work, presenting the arguments used by Sartre that justify such affirmation and check if, in fact, it is possible to agree with an existential philosophy along the sartrianos lines. For that, we`ll see the phenomenological method that will assist us in the reflection on the fundamental structures of mundane appearance, central theme present in the husserliana phenomenology and sartriana`s foundation. This appearance will reveal the human reality as emanating from the most intimate of be; this human reality will be described in phenomenological philosophy of Sartre as consciousness, which conceptualizes as intentionality. Being intentionality is to take the constant motion of transcendence, that is, the exit of yourself. So it is necessary to expel everything there is or inhabits the consciousness. Making empty consciousness or translucent, requires that we understand the consciousness. Being conscious is to exist and the question of existence arises immediately with the human reality that asks about your way of being in the world. We will approach the existential problems of consciousness and the need for recognition of the same existence from reflexivity. In this way, we will develop how consciousness exists immediately, this is, how the consciousness appears intended to the objects of the world, how if seizes, first as a way thoughtless as a phenomenon of world. This mundane phenomenon that reveals the consciousness and is, at the same time, revealed by it. In this way, the appearances of world and consciousness occur simultaneously and interdependent. This concurrency between world and consciousness are the poles of the same phenomenon. It is the monism of the phenomenon that is constituted of these two realities of being, that is, the object appeared the In-himself and the consciousness - the To-himself - are constituent parts of the same reality that cannot be seized separately. The existence, although unique, is paradoxically, constituted of two modalities of being. Despite having to recognize these two modalities to be as amalgamated, we can only recognize them from a long journey argumentative of phenomenological reflection, once we can only recognize the existence of the world and consciousness from the phenomenological process of reflexivity. In other words, we can only know what already exists since the knowledge doesn´t have itself the creative force or the power to confer being what is not yet or does not exist. Thus, the knowledge or the reflection are fundamental to the development of phenomenology, although this same phenomenology requires the recognition of something prior or immediate that precedes it and enables your cognitive achievement. / O problema que nos motivou na elaboração desse trabalho foi responder à questão: como ocorre o aparecimento do mundo e como se torna consciente de tal aparecimento? Problema posto por Sartre e que se tornou a máxima do existencialismo onde a existência precede a essência. Intentaremos, no curso de nosso trabalho, apresentar os argumentos utilizados por Sartre que justificam tal afirmação e verificar se, de fato, é possível concordar com uma filosofia existencial nos moldes sartrianos. Para tanto, valer-nos-emos do método fenomenológico, que nos auxiliará na reflexão sobre as estruturas fundamentais do aparecimento mundano, tema central presente na fenomenologia husserliana e alicerce da sartriana. Tal aparecimento revelará a realidade humana como emanada do mais íntimo do ser; essa realidade humana será descrita na filosofia fenomenológica de Sartre como consciência, que se conceitua como intencionalidade. Ser intencionalidade é assumir o constante movimento de transcendência, isto é, de saída de si. Por isso, faz-se necessário que se expulse tudo o que há ou habita a consciência. Tornando a consciência vazia ou translúcida, exige-se que nós compreendamos a consciência. Ser consciente é existir e a questão da existência surge imediatamente com a realidade humana que indaga sobre seu modo de ser no mundo. Abordaremos a problemática existencial da consciência e a necessidade do reconhecimento dessa mesma existência a partir da reflexividade. Desse modo, apresentaremos como a consciência existe imediatamente, isto é, como a consciência aparece intencionada aos objetos do mundo, como se apreende, primeiramente de modo irrefletido como um fenômeno do mundo. Esse fenômeno mundano que revela a consciência e é, ao mesmo tempo, revelado por ela. Assim, os aparecimentos do mundo e da consciência ocorrem de modo simultâneo e interdependente. Essa simultaneidade entre mundo e consciência são polos de um mesmo fenômeno. É o monismo do fenômeno que se constitui dessas duas realidades do ser, ou seja, o objeto aparecido o Em-si e a consciência o Para-si são partes constituintes de uma mesma realidade que não podem ser apreendidas isoladamente. A existência, apesar de única, é paradoxalmente, constituída de duas modalidades de ser. Apesar de ter de reconhecer essas duas modalidades de ser como amalgamadas, só podemos reconhecê-las a partir de um longo percurso argumentativo da reflexão fenomenológica, pois só podemos reconhecer a existência do mundo e da consciência a partir do processo fenomenológico da reflexividade. Em outros termos, só podemos conhecer aquilo que já existe visto que o conhecimento não tem em si a força criadora ou o poder de conferir ser àquilo que ainda não é ou não existe. Assim, o conhecimento ou a reflexão são fundamentais para o desenvolvimento da fenomenologia, embora essa mesma fenomenologia exija o reconhecimento de algo prévio ou imediato que o precede e possibilita sua realização cognitiva.

The aim of the thesis was to better understand how second language learners becomes lingual participants in a Swedish preschool. Using the following research questions: In what situations are SLLs lingual participants at the preschool? What does their emerging language look like? Are the participation any different considering children's time in the new L2 context? What kind of support does SLLs receive at the preschool? Two focal children at the same preschool was studied with ethnography of communication as method. The focal children chosen were one girl (Mandarin L1, 4.0 yrs) who arrived to Sweden and started the preschool two months ago at the time of the study, the other a boy (Serbian L1, 3.9 yrs) who started preschool and learning the L2 one year and two months before the study. Situations where the focal children interacted with other children or adults were analyzed.  Results showed that the focal children in interaction with each other understands some of the others intentions before being able to speak about them in the L2. Also episodes of shared attention showed to be the arena for intersubjective lingual negotiation and understanding. Imitation seemed to be the primary strategy for language learning at this stage. These results are in line with Tomasellos (1999, 2003) theory of early language emergence. The focal children became participants in lingual activity when they had the role as Lave and Wengers (1991) legitimate peripheral participants. In interaction with more central participants the focal children imitated their language. However, in interaction with other children the language was centered around formulaic expressions associated with play. These child-child interactions was best described through Rogoffs (2003) notion of guided participation. Whereas the focal children interaction with teachers showed imitation of a more nuanced repertoire of words and was more in line with learning as the scaffolding process put forth by Wood, Bruner & Ross (1976). This leads to a discussion of the connection between language and participation, suggesting a dual model where language development is interconnected with participation in community activities and vice versa. Also the relation between formulaic language, creativity and teacher scaffolding as resources for participation are discussed.

The submitted thesis deals with the relation of intuition to meaning in Edmund Husserl's early work. The structure of the thesis is given by Husserl's triadic structure of epistemic acts, which is formed by the realm of subjectivity, ideality and objectiveness. In this framework, we treat the meaning in its proper sense of meaning-intention, which is but also related to the objectiveness. This relation is made possible by meaning-fulfilment, which is intuitive. At the end, we also emphasize the role of intuition not only in the Logical Investigations, which are to our thesis the central work of Husserl, but also in the whole of Husserl's philosophy.

This research is dedicated to the connection between phenomenology of music and the temporal conception of Edmund Husserl who influenced new awareness of time in general and musical time in particular. The purpose of the research is foremost to expand horizons and options of musical-philosophical analysis through discovering the alternative understanding of musical perception in author's works especially in his «Vorlesungen zur Phänomenologie des inneren Zeitbewusstseins». The research consists of five main parts arranged by deductive principle: from the general key points of the subject - phenomenology of music (chapter 1), the role of musical art in studies and heritage of E. Husserl (chapter 2) and principles of phenomenological method as a base of temporality conception (chapter 3) the emphasis gradually shifts towards the research of Husserl's temporality conception which is directly connected to musical art which makes our subject notably actual. Besides that the research raises such questions as the role of the concept of time in music, comparison of Husserl's philosophy and A. Webern's music, importance of sense in composition and others. The fundamental and rare scientific studies of philosophy, musicology, sociology of music and other contiguous subjects in Czech and English languages were...

La relation marque‐consommateur telle qu’identifiée et formalisée par Fournier (1988) apparaît comme une problématique centrale du management de la marque tant d’un point de vue académique que pour les entreprises. Si la littérature s’est intéressée au phénomène relationnel, à ses antécédents mais aussi à ses conséquences en termes de gestion de marque, le mécanisme dynamique de la relation reste absent des recherches et travaux. Ce mécanisme, avec en particulier la structure de la relation et le sens de la relation, constitue pourtant un élément essentiel à l’opérationnalisation de la relation. Notre recherche vise donc à comprendre la construction du processus relationnel entre une marque et un consommateur en s’appuyant sur la métaphore narrative de la marque, et plus spécifiquement sur le modèle dramatique. Sur le plan méthodologique, une démarche compréhensive reposant sur une approche exploratoire est retenue avec un travail empirique mené en trois volets : une série de dix entretiens en profondeur, quatre réunions de consommateurs, une analyse statistique explicative. Il apparaît ainsi, (A) que la relation marque‐consommateur tient d’un dispositif scénique, d’un jeu, où la marque est le personnage et le consommateur, le spectateur (B) que la mise en relation peut se concevoir selon le modèle de la double énonciation dramatique impliquant un double statut de la marque (objet du spectacle, sujet du message) et un double statut du consommateur (consommateur‐ acheteur‐ consommateur‐ individu) (C) que la marque peut s’apparenter à un personnage (et non une personne) de théâtre qui doit articuler son être et son faire pour assurer sa légitimité et sa puissance identificatoire et que la relation peut s’établir selon une typologie en quatre figures relationnelles fondamentales (le maître, le mentor, l’alter‐ego, l’acolyte). Ainsi, notre recherche permet d’ouvrir la réflexion, en dehors de la métaphore anthropomorphique, et de proposer une structure narrative spécifique au développement de la marque relationnelle. / The brand‐consumer relations as identified and formalized by Fournier (1988) appear a central brand management problematic, from an academic point of view as much as for companies. The literature has mostly devoted attention at the phenomenon, its antecedents and consequences in terms of brand management implications. However the mechanics of the relation itself remains unexplored. This mechanics, and especially the structure of the relation and the meaning of the relation, constitutes a major issue in operationalizing the relation. This particularly research aims at exploring the dynamic mechanism at stake, using the brand as a narrative metaphor and more specifically the theatre narrative model. In methodological terms, a comprehensive and exploratory approach is used, with a three‐phase empirical work conducted: a 10 long interviews initial study, a second part consisting in three 3‐hour focus groups of 8 to 9 respondents and a final descriptive and explanatory statistical analysis. The results of the research help us to understand the relation and its execution. (A) The brand‐consumer relation belongs to a shared set‐piece, a play, where the brand is the character and the consumer the spectator (B) To create a relation, the brand must convey a twofold message at the same time (object of the performance and subject of the message) recognizing the double status of the consumer (a buyer, an individual). This refers back to the process of drama‐writing designated by the linguistic term “double enunciation” (C) The brand can be considered as a theatrical character (not a person) that has to express its doing as well as its being in order to support its legitimacy and ensure its projective and identifying power. Based on this character metaphor, four prototypical figures (the master, the mentor, the alter‐ego the acolyte) can be considered within a relational context. Thus, our research sheds new light on the brand‐consumer relation, steering clear of temptations too anthropomorphic, and allows us to consider a specific narrative structure to implement relational brands.