This thesis re-examines Shakespeare’s creation of tragic character through the concept of ‘arrivals’. What arrives is not an ‘individual’ but what I call a ‘subject’, which is a diffused dramatic process of arriving, rather than a self-contained entity that arrives in a final form. Not all characters are ‘subjects’. A subject only arrives through dramatic ‘events’ that rupture the existing structures of the play-world and the play-text. The generators of these irruptions are found equally in the happenings of plot and in changes of poetic intensity and form. The ‘subject’ is thus a supra- individual irruption that configures new forms of language, structure, and action. Accordingly, I explain why scrupulous historicism’s need for nameable continuums is incommensurate to the irruptive quality of Shakespearean character. The concepts of ‘process’, ‘subject’ and ‘event’ are informed by a variety of thinkers, most notably the contemporary French philosopher Alain Badiou. Badiou develops an ‘evental’ model of subjectivity in which the subject emerges in fidelity to a ‘truth- event’, which breaks into a situation from its ‘void’. Also important is the process- orientated philosophy of Bergson and Whitehead, which stresses that an entity is not a stable substance but a process of becoming. The underlying connection between the philosophers I embrace – also including the likes of Žižek, Kierkegaard, Latour, Benjamin, and Christian thinkers such as Saint Paul and Luther – is that they establish a creative alternative to the deadlock between treating the subject as either a stable substance (humanism) or a decentred product of its place in the world (postmodernism). The subject is not a pre-existing entity but something that comes to be. It is not reducible to its cultural and linguistic circumstances but is precisely what exceeds those circumstances. Such an excessive creativity is what gives rise to Shakespeare’s subjects and, I argue, underpins the continuing force of his drama. But it also produces profound dangers. In Shakespeare, ‘events’ consistently expose subjects to uncertainty, catastrophe, and horror. And these dangers imperil both the subject and the relationship between Shakespeare and the affirmative philosophy of the event.

Il n'est pas nécessaire de rappeler l'importance du thème de la relation entre philosophie et théologie. Cette relation constitue un problème aussi bien théologique que philosophique. Les études qui lui sont consacrées sont légion. La particularité de notre effort réside en ce que nous avons tenté de l'approcher par le biais du problème de la foi. Une confrontation entre la réflexion théologique et la réflexion philosophique sur la foi peut-elle apporter un éclairage pour comprendre la relation entre philosophie et théologie ? Est-il possible d'en dégager quelques pistes et quelques lieux pour une réflexion interdisciplinaire concernant ces deux disciplines ? Telle est la visée du travail. L'intention est aussi de dégager le sens que peut avoir une telle démarche interdisciplinaire dans le contexte de la pensée contemporaine. Dans une première partie, l'exposé de l'état de la question et des déplacements dans la réflexion théologique contemporaine, permet de préciser l'angle d'approche du travail. Au centre des efforts récents, en théologie, concernant la compréhension de la relation entre philosophie et théologie, émerge le problème de la rationalité. C'est aussi celui-ci qui est sous-jacent dans les diverses approches de la théologie contemporaine de la foi. Afin de confronter les résultats obtenus dans la première partie, et avant d'entamer l'étude de la réflexion philosophique sur la foi, il s'est avéré nécessaire d'étudier, pour elle-même, la relation entre philosophie et théologie telle qu'elle est comprise par des théologiens (Balthasar et Rahner) et par des philosophes (Heidegger, Ricœur, Zubiri). C'est ce qui constitue la deuxième partie du travail. L'étude de la réflexion philosophique sur la foi est abordée dans la troisième partie de la thèse. Après un chapitre d'introduction (Duméry, Dondeyne, Heidegger), sont présentées les perspectives métaphysique (Zubiri), herméneutique (Ricœur) et phénoménologique (Welte). L'effort vise à déceler si et comment ces approches entrent en relation avec la théologie, si et comment la réflexion philosophique sur la foi éclaire la relation entre philosophie et théologie. En faisant dialoguer les auteurs entre eux et en dialoguant avec eux, on découvre que la réflexion théologique sur la foi conduit au développement d'une anthropologique générale, et d'autre part, que la réflexion philosophique sur la foi ouvre l'anthropologie à des perspectives théologiques. À partir de là, on est invité à explorer une anthropologie interdisciplinaire de la foi. L'effort pour dire ce qu'est la foi implique celui de dire ce qu'est l'homme et pas seulement ce qu'est l'homme croyant. Cette identité humaine, y compris dans la foi, se révèle comme liberté précaire, comme liberté appelée ou encore comme liberté dans la promesse. Là se découvre le sens profond d'une réflexion interdisciplinaire sur la foi : elle est une approche fondamentale de l'identité humaine. Cette approche s'explicite dans un certain nombre de thèmes fondamentaux, notamment, immanence et transcendance, universalité et particularité, altérité, temporalité, le problème du mal, la question de Dieu. À l'arrière fond de cette réflexion sur la foi dans l'une et l'autre discipline, on trouve le problème de la relation entre foi et vérité, et par ce biais celui de la rationalité. Conçue comme " vérité métaphorique ", comme " vérité réelle ", comme " vérité manifestation " ou encore comme "accès fini à la vérité", la notion de vérité conduit la réflexion à tenter de comprendre la foi comme " foi "livrée" ", comme " foi tragique ", comme " foi fondamentale ". Cependant, ces diverses approches métaphysique, herméneutique et phénoménologique sont insuffisantes en elles-mêmes; elles renvoient les unes aux autres dans une dynamique de complémentarité nécessaire. En dernière instance, aussi bien dans chacune des approches que dans leur ensemble, émerge toujours le thème du "mystère" comme noyau dur de toute réflexion sur la foi. C'est pourquoi, celle-ci ouvre la voie vers l'exploration de ce qu'on pourrait appeler une " rationalité mystique ".

The overall aim of this dissertation is to discuss the scope as well as the limits of sociological theory. This project is undertaken with the help of Søren Kierkegaard and his unique interpretation of human existence. Taking as its point of departure the existential reality of the single individual (den Enkelte), this study also addresses the fundamental question posed by Georg Simmel, “How is society possible?” It is argued that an answer to this question needs to take into account the existential concepts of choice, authenticity, subjectivity, anxiety, faith, and responsibility.  The strategy – and the implicit method – of this study is to start out from the single individual and gradually move towards society, culture and history. After addressing some theories of everyday life, such as social phenomenology and dramaturgical theory, the investigation moves on to the central sociological problem of how to construct a synthetic theory of the relation between man and society. The final theory to be discussed is the social theory of Jean-Paul Sartre, which can be seen as a reformulation and modification of the Kierkegaardian perspective, now set in dialectical relation to society and history. The main argument of the thesis is that the message that can be found in Kierkegaard’s writings represents both a reminder and a challenge to every sociological project which seeks to achieve a synthesis between individual existence and social reality. Sociological theories can neither account for the existence of the single individual in an exhaustive manner, nor fully integrate this existence into some social system. It is impossible to reduce the existence of individuals to some socially and culturally given lifeworld, because authentic faith and infinite passion constitute an inner experience that is largely hidden from the sociologist observer. A sociological incompleteness theorem is proposed, which states that sociological theories are simply incapable of dealing with certain aspects of human existence. These aspects are, from an ontological point of view, unsettled and not social in nature. This theorem can also be expressed so that there exists a blind spot in every sociological theory that tries to account systematically for the single individual. By focussing attention on the existential tension between choice and inner experience, the sociologist can however push the limits for what can be accomplished with the help of sociological theory.

« Il faut prendre cela dans un sens ironique » affirmait Bernard-Marie Koltès face à l’incertitude de la réception exprimée dans Der Spiegel : « on ne sait pas vraiment jusqu’à quel point vos sentences philosophiques sont à prendre au sérieux ». Nous proposons d’explorer l’efficacité « séductrice » dont semble emprunte l'écriture koltésienne – notamment à partir de 1977 – si l'on en juge par l'intérêt qu'elle suscite très tôt et continue à susciter, par le fil tendu de l'ironie. Le concept ancien et moderne d’ironie offre à la lecture un outil opérant lorsqu’il s’agit de suivre les lignes de fuite de l’écriture koltésienne. Le concept d’ironie tel que Kierkegaard nous offre de le percevoir se fonde sur la tension insurmontable d’un « ou bien / ou bien » (aut-aut). Tensions entre les contraires, dissonances, sabotages, disparitions, masques, secret gardé par l’écriture, mentions des stratégies du mensonge et des apparences, paradoxes faits d’alliances inextricables entre comique et tragique, violence et sacré, sont autant de procédés d’écriture repérables qui semblent viser la possibilité d’une « vraie » rencontre, bien qu’intenable, entre le monde, l’auteur et son destinataire. Au carrefour de questionnements multiples, d'ordre pragmatique, esthétique, dramaturgique, philosophique, cette recherche littéraire interroge le « pacte » d’écriture d’un auteur avec l’autre, avec le monde, en quête d’un espace « vrai » à partager, dont la vérité tiendrait précisément de son impossible affirmation. Un théâtre qui dit une chose pour en faire entendre une autre. / "We must take this in an ironic sense," said Bernard-Marie Koltès faced to the uncertainty of the reception expressed in Der Spiegel : "one never knows how far your philosophical sentences must be taken seriously." We suggest to explore the "seductive" effectiveness which seems to belong to Koltesian writing - especially from 1977 - judging by the interest it arouses very early and continues to suggest, through the tight wire of irony. The ancient and modern concept of irony offers an operative tool to reading, when it comes to following the lines of escape of Koltesian writing. The concept of irony such as developped by Kierkegaard, is based on the insurmountable tension of a « something /or else" (aut-aut). Tensions between opposites, dissonances, sabotage, disappearance, masks, secret kept by writing, mentions of the strategies of lies and appearances, paradoxes made of inextricable alliances between comic and tragic, violence and sacred, are different ways of writing ; they seem to aim the possibility of a "real" meeting, although inalienable, between the world, the author and his recipient. At the crossroads of multiple pragmatic, aesthetic, dramaturgical, philosophical matters, this literary search questions the "pact" of writing from an author towards everyone, towards the world, looking for a "true" space to be shared and whose truth would precisely be the result of its impossible affirmation. A theater that says something to whisper something else.

Esta tese objetiva investigar a questão do mal a partir da visão hegeliana, schellinguiana e kierkegaardiana, tomando como referência principal o tema da queda a qual pressupõe um estado original de felicidade e perfeição do ser humano no paraíso (Gn 3) e que foi perdido em vista da transgressão à norma estabelecida por Deus de não se poder comer do fruto da árvore do bem e do mal. Para Hegel, nunca houve esse estado originário de felicidade, e por isso, tanto o bem quanto o mal devem ser estudados a partir da visão no qual o homem está inserido, a história universal. O homem, segundo Hegel, é espírito e como tal, na sua origem ainda não é o que deve ser, não tem consciência de si, não se sabe como espírito, assim, nesse registro, é mau, e deve fazer o seu percurso na história para efetivar esse seu dever ser, na dualidade bem e mal, e chegar ao estado de reconciliação. Para Hegel, se se quiser ficar no âmbito da metáfora do paraíso, este é uma conquista alcançada pelo próprio homem que se alça de seu estado de animalidade para efetivar-se como espírito. Hegel não tem uma obra especifica sobre o tema do mal e da conciliação, mas ele é tratado em diversas de suas obras, principalmente na “Fenomenologia do espírito”, “Lições sobre a filosofia da história” nos cursos berlinenses de 1821, 1824, 1827 e 1831, compilados na obra “Lições sobre filosofia da religião”. O mal está entrelaçado com o livre arbítrio (Willkür). Schelling investiga a questão do mal em muitas de suas obras, mas esta tese se centraliza em “Filosofia e religião” (1804), “Investigações filosóficas sobre a essência da liberdade humana e os objetos a ela conexos” (1809) e “Preleções privadas de Stuttgart” (1810). Nessas obras, o mal está imbricado com as questões do fundamento, da liberdade e do livre arbítrio. A redenção humana se efetiva na relação amorosa do homem com Deus. O tema do mal, em Kierkegaard, é abordado, principalmente em “O conceito de angústia” a partir da perspectiva do observador psicológico que adentra na alma humana e ali analisa a possibilidade e a efetivação do mal (pecado hereditário) que acessa em cada indivíduo do mesmo modo como ingressara em Adão, isto é, por meio de um salto. O mal, portanto, se pressupõe a si mesmo. Nesse livro e na obra kierkegaardiana, percorre, do início ao fim, o indivíduo, categoria essencial no pensamento do filósofo dinamarquês. O homem, como indivíduo que é, diante de Deus é sempre culpado. É responsável, por tanto, pelo bem e pelo mal que faz. Sua tarefa será a de edificar-se a partir do fundamento do amor. Nesses três autores, o mal é uma transgressão do homem à sua própria humanidade, transgressão à ordem que deveria ser harmoniosa e que será superada, essa transgressão, em Hegel, pela reconciliação, em Schelling e Kierkegaard, pelo amor que é a prática do bem. / This thesis aims to investigate the question of evil from hegelian, schellinguian and kierkegaardian’s vision, with main reference to the theme of the fall which presupposes an original state of happiness and perfection of human being in Paradise (Gen 3) ) and that was lost in view of transgression to the norm established by God not to eat of the fruit of the good and evil tree. To Hegel, there has never been such original state of happiness and, therefore, both good and evil must be studied from the perspective in which man is inserted, the universal history. The man, according to Hegel, is the spirit and as such, in his origin is still not what he should be because he has no self-consciousness, he is not known as a spirit, so in this record, he is bad, and should make his journey in history to make this, his duty to be, in duality good and evil, and reach the State of reconciliation. For Hegel, if want to stay under the metaphor of paradise, this is an achievement attained by man himself who rises from his state of animality to become effective as spirit. Hegel does not have a specific work on the subject of evil and conciliation, but it is treated in several of his works, most notably in "Phenomenology of Spirit," "Lectures on the philosophy of history" in the Berliners courses of 1821, 1824, 1827 e 1831, compiled in the book "Lectures about philosophy of religion." The evil is entwined with the free will (Willkur). Schelling investigates the question of evil in many of his works, but this thesis centers on "Philosophy and Religion" (1804), "Philosophical Investigations about the essence of human freedom and the objects related to it" (1809) and "Stuttgart private Lectures" (1810). In these works, evil is interwoven with the issues of the plea of freedom and free will. The human redemption is realized in the love relationship with God. The theme of evil, in Kierkegaard, is discussed, especially in "The Concept of Dread," from the perspective of psychological observer that enters in the human soul and there analyzes the possibility and realization of evil (inherited sin) that accesses on every individual in the same way as he started in Adam, i.e. through a jump. Evil, therefore, assumed to himself. In this book and in the Kierkegaardian works, it goes, from beginning to the end, the individual, essential category in Danish philosopher's thought. Man as an individual, in the presence of God is always guilty. He is responsible, consequently, for the good and for the evil that he does. His task will be to build from the basis of love. In these three authors, the evil is a transgression of the man to his humanity itself, transgression to the order that should be harmonious and that will be surpassed. This transgression, in Hegel, for the reconciliation, in Schelling and Kierkegaard, for the love that is the practice of the good.

Esta tese objetiva investigar a questão do mal a partir da visão hegeliana, schellinguiana e kierkegaardiana, tomando como referência principal o tema da queda a qual pressupõe um estado original de felicidade e perfeição do ser humano no paraíso (Gn 3) e que foi perdido em vista da transgressão à norma estabelecida por Deus de não se poder comer do fruto da árvore do bem e do mal. Para Hegel, nunca houve esse estado originário de felicidade, e por isso, tanto o bem quanto o mal devem ser estudados a partir da visão no qual o homem está inserido, a história universal. O homem, segundo Hegel, é espírito e como tal, na sua origem ainda não é o que deve ser, não tem consciência de si, não se sabe como espírito, assim, nesse registro, é mau, e deve fazer o seu percurso na história para efetivar esse seu dever ser, na dualidade bem e mal, e chegar ao estado de reconciliação. Para Hegel, se se quiser ficar no âmbito da metáfora do paraíso, este é uma conquista alcançada pelo próprio homem que se alça de seu estado de animalidade para efetivar-se como espírito. Hegel não tem uma obra especifica sobre o tema do mal e da conciliação, mas ele é tratado em diversas de suas obras, principalmente na “Fenomenologia do espírito”, “Lições sobre a filosofia da história” nos cursos berlinenses de 1821, 1824, 1827 e 1831, compilados na obra “Lições sobre filosofia da religião”. O mal está entrelaçado com o livre arbítrio (Willkür). Schelling investiga a questão do mal em muitas de suas obras, mas esta tese se centraliza em “Filosofia e religião” (1804), “Investigações filosóficas sobre a essência da liberdade humana e os objetos a ela conexos” (1809) e “Preleções privadas de Stuttgart” (1810). Nessas obras, o mal está imbricado com as questões do fundamento, da liberdade e do livre arbítrio. A redenção humana se efetiva na relação amorosa do homem com Deus. O tema do mal, em Kierkegaard, é abordado, principalmente em “O conceito de angústia” a partir da perspectiva do observador psicológico que adentra na alma humana e ali analisa a possibilidade e a efetivação do mal (pecado hereditário) que acessa em cada indivíduo do mesmo modo como ingressara em Adão, isto é, por meio de um salto. O mal, portanto, se pressupõe a si mesmo. Nesse livro e na obra kierkegaardiana, percorre, do início ao fim, o indivíduo, categoria essencial no pensamento do filósofo dinamarquês. O homem, como indivíduo que é, diante de Deus é sempre culpado. É responsável, por tanto, pelo bem e pelo mal que faz. Sua tarefa será a de edificar-se a partir do fundamento do amor. Nesses três autores, o mal é uma transgressão do homem à sua própria humanidade, transgressão à ordem que deveria ser harmoniosa e que será superada, essa transgressão, em Hegel, pela reconciliação, em Schelling e Kierkegaard, pelo amor que é a prática do bem. / This thesis aims to investigate the question of evil from hegelian, schellinguian and kierkegaardian’s vision, with main reference to the theme of the fall which presupposes an original state of happiness and perfection of human being in Paradise (Gen 3) ) and that was lost in view of transgression to the norm established by God not to eat of the fruit of the good and evil tree. To Hegel, there has never been such original state of happiness and, therefore, both good and evil must be studied from the perspective in which man is inserted, the universal history. The man, according to Hegel, is the spirit and as such, in his origin is still not what he should be because he has no self-consciousness, he is not known as a spirit, so in this record, he is bad, and should make his journey in history to make this, his duty to be, in duality good and evil, and reach the State of reconciliation. For Hegel, if want to stay under the metaphor of paradise, this is an achievement attained by man himself who rises from his state of animality to become effective as spirit. Hegel does not have a specific work on the subject of evil and conciliation, but it is treated in several of his works, most notably in "Phenomenology of Spirit," "Lectures on the philosophy of history" in the Berliners courses of 1821, 1824, 1827 e 1831, compiled in the book "Lectures about philosophy of religion." The evil is entwined with the free will (Willkur). Schelling investigates the question of evil in many of his works, but this thesis centers on "Philosophy and Religion" (1804), "Philosophical Investigations about the essence of human freedom and the objects related to it" (1809) and "Stuttgart private Lectures" (1810). In these works, evil is interwoven with the issues of the plea of freedom and free will. The human redemption is realized in the love relationship with God. The theme of evil, in Kierkegaard, is discussed, especially in "The Concept of Dread," from the perspective of psychological observer that enters in the human soul and there analyzes the possibility and realization of evil (inherited sin) that accesses on every individual in the same way as he started in Adam, i.e. through a jump. Evil, therefore, assumed to himself. In this book and in the Kierkegaardian works, it goes, from beginning to the end, the individual, essential category in Danish philosopher's thought. Man as an individual, in the presence of God is always guilty. He is responsible, consequently, for the good and for the evil that he does. His task will be to build from the basis of love. In these three authors, the evil is a transgression of the man to his humanity itself, transgression to the order that should be harmonious and that will be surpassed. This transgression, in Hegel, for the reconciliation, in Schelling and Kierkegaard, for the love that is the practice of the good.

Esta tese objetiva investigar a questão do mal a partir da visão hegeliana, schellinguiana e kierkegaardiana, tomando como referência principal o tema da queda a qual pressupõe um estado original de felicidade e perfeição do ser humano no paraíso (Gn 3) e que foi perdido em vista da transgressão à norma estabelecida por Deus de não se poder comer do fruto da árvore do bem e do mal. Para Hegel, nunca houve esse estado originário de felicidade, e por isso, tanto o bem quanto o mal devem ser estudados a partir da visão no qual o homem está inserido, a história universal. O homem, segundo Hegel, é espírito e como tal, na sua origem ainda não é o que deve ser, não tem consciência de si, não se sabe como espírito, assim, nesse registro, é mau, e deve fazer o seu percurso na história para efetivar esse seu dever ser, na dualidade bem e mal, e chegar ao estado de reconciliação. Para Hegel, se se quiser ficar no âmbito da metáfora do paraíso, este é uma conquista alcançada pelo próprio homem que se alça de seu estado de animalidade para efetivar-se como espírito. Hegel não tem uma obra especifica sobre o tema do mal e da conciliação, mas ele é tratado em diversas de suas obras, principalmente na “Fenomenologia do espírito”, “Lições sobre a filosofia da história” nos cursos berlinenses de 1821, 1824, 1827 e 1831, compilados na obra “Lições sobre filosofia da religião”. O mal está entrelaçado com o livre arbítrio (Willkür). Schelling investiga a questão do mal em muitas de suas obras, mas esta tese se centraliza em “Filosofia e religião” (1804), “Investigações filosóficas sobre a essência da liberdade humana e os objetos a ela conexos” (1809) e “Preleções privadas de Stuttgart” (1810). Nessas obras, o mal está imbricado com as questões do fundamento, da liberdade e do livre arbítrio. A redenção humana se efetiva na relação amorosa do homem com Deus. O tema do mal, em Kierkegaard, é abordado, principalmente em “O conceito de angústia” a partir da perspectiva do observador psicológico que adentra na alma humana e ali analisa a possibilidade e a efetivação do mal (pecado hereditário) que acessa em cada indivíduo do mesmo modo como ingressara em Adão, isto é, por meio de um salto. O mal, portanto, se pressupõe a si mesmo. Nesse livro e na obra kierkegaardiana, percorre, do início ao fim, o indivíduo, categoria essencial no pensamento do filósofo dinamarquês. O homem, como indivíduo que é, diante de Deus é sempre culpado. É responsável, por tanto, pelo bem e pelo mal que faz. Sua tarefa será a de edificar-se a partir do fundamento do amor. Nesses três autores, o mal é uma transgressão do homem à sua própria humanidade, transgressão à ordem que deveria ser harmoniosa e que será superada, essa transgressão, em Hegel, pela reconciliação, em Schelling e Kierkegaard, pelo amor que é a prática do bem. / This thesis aims to investigate the question of evil from hegelian, schellinguian and kierkegaardian’s vision, with main reference to the theme of the fall which presupposes an original state of happiness and perfection of human being in Paradise (Gen 3) ) and that was lost in view of transgression to the norm established by God not to eat of the fruit of the good and evil tree. To Hegel, there has never been such original state of happiness and, therefore, both good and evil must be studied from the perspective in which man is inserted, the universal history. The man, according to Hegel, is the spirit and as such, in his origin is still not what he should be because he has no self-consciousness, he is not known as a spirit, so in this record, he is bad, and should make his journey in history to make this, his duty to be, in duality good and evil, and reach the State of reconciliation. For Hegel, if want to stay under the metaphor of paradise, this is an achievement attained by man himself who rises from his state of animality to become effective as spirit. Hegel does not have a specific work on the subject of evil and conciliation, but it is treated in several of his works, most notably in "Phenomenology of Spirit," "Lectures on the philosophy of history" in the Berliners courses of 1821, 1824, 1827 e 1831, compiled in the book "Lectures about philosophy of religion." The evil is entwined with the free will (Willkur). Schelling investigates the question of evil in many of his works, but this thesis centers on "Philosophy and Religion" (1804), "Philosophical Investigations about the essence of human freedom and the objects related to it" (1809) and "Stuttgart private Lectures" (1810). In these works, evil is interwoven with the issues of the plea of freedom and free will. The human redemption is realized in the love relationship with God. The theme of evil, in Kierkegaard, is discussed, especially in "The Concept of Dread," from the perspective of psychological observer that enters in the human soul and there analyzes the possibility and realization of evil (inherited sin) that accesses on every individual in the same way as he started in Adam, i.e. through a jump. Evil, therefore, assumed to himself. In this book and in the Kierkegaardian works, it goes, from beginning to the end, the individual, essential category in Danish philosopher's thought. Man as an individual, in the presence of God is always guilty. He is responsible, consequently, for the good and for the evil that he does. His task will be to build from the basis of love. In these three authors, the evil is a transgression of the man to his humanity itself, transgression to the order that should be harmonious and that will be surpassed. This transgression, in Hegel, for the reconciliation, in Schelling and Kierkegaard, for the love that is the practice of the good.

The purpose of this paper is to determine what can be identified as the mystical element in Soren Kierkegaard’s published texts. Kierkegaard sometimes discusses mysticism on a critical tone, other times he seems to be implying that it is a necessary part of any authentically Christian life. Papers exploring this question have drawn different and conflicting conclusions. Some suggest that Kierkegaard’s spirituality focuses on asceticism and self-denial rather than mysticism, others perceive allusions to a form of a ‘mystical union’ as ever present in his texts. Some claim that in Kierkegaard’s texts there is the implication of different types of mysticism, some forms that he deems acceptable and other forms that he identifies as dangerous or even demonic. This paper proposes that the mystical element in Kierkegaard’s authorship is the presence of an itinerary that is meant to lead his readers through a process of internal transformation. This itinerary resembles those proposed by mystic authors in some ways. It includes practices that have an ascetic element and alludes to something like a resulting mystical union, for example. Kierkegaard places particular emphasis on the notion that one’s spiritual transformation must lead to action and result in the concrete world. The internal transformation has no purpose if it does not result in something like a divinely revealed task. The task is performed in the material world, but the responsibility to complete it feels absolute, as if imposed by eternity. I argue that the mystical element in Kierkegaard’s authorship is the itinerary he proposes that leads to personal transformation. I suggest that he ultimately goes further than mysticism by valuing the material world and insisting that transformed individuals must take action within it. In this sense, he remains true to his Lutheran upbringing and the idea of inner-worldly asceticism. / L’objectif de ce projet est de déterminer ce qui peut être identifié comme l’ élément mystique dans les textes publiés de Soren Kierkegaard. Dans ses œuvres, Kierkegaard traite le sujet de mysticisme parfois sur un ton critique, autre fois il suggère que c’est un élément essentiel pour une vie véritablement chrétienne. Les articles qui ont déjà exploré cette question ont tiré des conclusions différentes et contradictoires. Certains suggèrent que la spiritualité de Kierkegaard se concentre sur l'ascétisme plutôt que sur le mysticisme, d'autres perçoivent des allusions à une forme « d'union mystique » comme toujours présentes dans ses textes. Certains prétendent que dans les textes de Kierkegaard il y a l'implication de différents types de mysticisme, certaines formes qu'il juge acceptables et d'autres formes qu'il identifie implicitement comme dangereuses ou même démoniaques. Cet article propose que l'élément mystique dans les œuvres de Kierkegaard, au début de sa carrière comme à la fin, est la présence d’un itinéraire destiné à conduire ses lecteurs à travers un processus de transformation interne. Cet itinéraire ressemble à certains égards à ceux proposés par des auteurs mystiques. Il comprend des étapes qui impliquent la pratique ascétique et fait allusion à l'union mystique, par exemple. Ce qui ressort de ses textes est la notion que la transformation spirituelle d'une personne doit forcément conduire à une action dans le monde concret. En insistant sur ce point, il demeure fidèle à son éducation luthérienne. Pour Kierkegaard, la transformation intérieure n’a pas de valeur si elle n'aboutit pas à ce qui semble être une tâche divinement révélée. La tâche est accomplie dans le monde matériel, mais la responsabilité de l'accomplir est absolue, comme imposée par l'éternité.

The Eudaimonic turn: Well-being in Literary Studies (2013), a study by Pawelski et al, sheds light on a recent turn in literary studies. The eudaimonic approach entails that texts are examined with the help of a hermeneutic of affirmation rather than the sceptical, suspicious methods of the deconstruction and post-structuralism. Pawelski et al’s text is drawn upon in this study because it corresponds to the way in which Marlene van Niekerk utilises themes such as relationships, friendship and loss in Die sneeuslaper (2009). The eudaimonic turn focusses on the way in which complex interpersonal connections are able to add to an individual’s well-being through positive as well as negative processes. Die sneeuslaper is mainly a reflection on what it means to be an author. However, it also raises important questions about the nature of being. The four short stories provide different perspectives on friendship, on how friendship can sometimes be problematic and even a nuisance, but also how relations with others repeatedly prove to be beneficial to a person’s well-being. In my study, the relational theme of friendship in Die sneeuslaper is studied from a eudaimonic point of view. Kaja Silverman’s text, Flesh of my Flesh (2009), is referred to in order to shed light on the term relationality. The relational themes of finitude (or mortality) and interpersonal connection are clearly present in Van Niekerk’s text. Although the death of a beloved friend causes trauma in Die sneeuslaper, the trauma proves to have positive effects in the form of posttraumatic growth, comfort and acceptance as time goes by. Comfort is also construed through the creation and appreciation of a work of art like Die sneeuslaper. Cognitive narratology is referenced to show how Marlene van Niekerk overthrows and plays with fixed ideas regarding relationality and friendship, causing the reader to converse with the text. Views on friendship held by thinkers such as Aristotle, Montaigne, Lacan, Kierkegaard and Derrida are referenced to give Van Niekerk’s use of the theme in Die sneeuslaper a certain context. This context represents the fixed frames of thinking generally applicable with regard to friendship. When a reader is willing to critically interpret these as well as personal frames of reference, it provides him or her the opportunity to contemplate reality from new perspectives. In Die sneeuslaper the reader is continually challenged to question existing frames of reference by means of never ending methods (resembling a Möbius-strip) and strange notions. This study concludes with the notion that it is necessary for artists (like the writers in Die sneeuslaper) to reflect differently on reality, so that readers may be inspired to also view reality in a different light. This will result in a broader view of reality, which in turn will have a more defining influence on personal well-being. / MA (Afrikaans and Dutch), North-West University, Potchefstroom Campus, 2014

The Eudaimonic turn: Well-being in Literary Studies (2013), a study by Pawelski et al, sheds light on a recent turn in literary studies. The eudaimonic approach entails that texts are examined with the help of a hermeneutic of affirmation rather than the sceptical, suspicious methods of the deconstruction and post-structuralism. Pawelski et al’s text is drawn upon in this study because it corresponds to the way in which Marlene van Niekerk utilises themes such as relationships, friendship and loss in Die sneeuslaper (2009). The eudaimonic turn focusses on the way in which complex interpersonal connections are able to add to an individual’s well-being through positive as well as negative processes. Die sneeuslaper is mainly a reflection on what it means to be an author. However, it also raises important questions about the nature of being. The four short stories provide different perspectives on friendship, on how friendship can sometimes be problematic and even a nuisance, but also how relations with others repeatedly prove to be beneficial to a person’s well-being. In my study, the relational theme of friendship in Die sneeuslaper is studied from a eudaimonic point of view. Kaja Silverman’s text, Flesh of my Flesh (2009), is referred to in order to shed light on the term relationality. The relational themes of finitude (or mortality) and interpersonal connection are clearly present in Van Niekerk’s text. Although the death of a beloved friend causes trauma in Die sneeuslaper, the trauma proves to have positive effects in the form of posttraumatic growth, comfort and acceptance as time goes by. Comfort is also construed through the creation and appreciation of a work of art like Die sneeuslaper. Cognitive narratology is referenced to show how Marlene van Niekerk overthrows and plays with fixed ideas regarding relationality and friendship, causing the reader to converse with the text. Views on friendship held by thinkers such as Aristotle, Montaigne, Lacan, Kierkegaard and Derrida are referenced to give Van Niekerk’s use of the theme in Die sneeuslaper a certain context. This context represents the fixed frames of thinking generally applicable with regard to friendship. When a reader is willing to critically interpret these as well as personal frames of reference, it provides him or her the opportunity to contemplate reality from new perspectives. In Die sneeuslaper the reader is continually challenged to question existing frames of reference by means of never ending methods (resembling a Möbius-strip) and strange notions. This study concludes with the notion that it is necessary for artists (like the writers in Die sneeuslaper) to reflect differently on reality, so that readers may be inspired to also view reality in a different light. This will result in a broader view of reality, which in turn will have a more defining influence on personal well-being. / MA (Afrikaans and Dutch), North-West University, Potchefstroom Campus, 2014