Made available in DSpace on 2017-07-10T18:26:25Z (GMT). No. of bitstreams: 1 Gilmar Henrique da Conceicao.pdf: 751569 bytes, checksum: c95b011674128de8365f09f622a113b6 (MD5) Previous issue date: 2010-11-25 / Commonly, human nature is considered unknown for Montaigne once we are all impregnated and bypassed customs, but poses different problems Montaigne inquiring about the possibility of political actions that enable a company to remain in balance and be improved, in spite of evil present in human nature perceived inconsistency of reason, and parties in conflict. Note that considers possible to improve the state of imperfection of man, but better does not mean eliminate the imperfection. Montaigne considers herself fully and visibly facing out, born to society and friendship (III, 3, p. 55) and broods primarily about state affairs and the world: "[...] haul me to the matters State and the universe best pleased when I'm alone "(III, 3, 56). He rejects the idealization of society, the best policy is one that exists. But, we highlight two jobs that makes the word politics: the first as "obligation to the public good", the second as "the practice of governments." Anyway, consider that living out of politics is to live outside of humanity and did not neglect public duties. Indeed, in Montaigne does not find the word with an unambiguous policy. In view of Montaigne is not possible absolute judgments in politics only because we share and we can not be located entirely outside of any particular perceptive condition to examine whether, on the one hand, the things themselves, and the other the way they present themselves in each one of those circumstances. The argument considers the act of "taking sides" involves, in itself, a presumption of knowledge, then he invites us to observe that this same assumption is present despite our view oscillates between the conflicting views that the ever, we hold as if they had, in general, a strength greater than they can reveal if considered over time. From this we can see that he discusses the political certainties given the insecure nature of the intellectual faculty, who frequently receives false things, hence the need for "moderation" and "dialogue" between the parties. So there is a questionable character in all parties. Unlike the certainty of "I just know that I know nothing" and "I think therefore I am ', Montaigne takes on the motto of Pyrrhus (" Que sais-je? ") which expresses most clearly mark the position of our author. / Comumente, a natureza humana é considerada desconhecida para Montaigne uma vez que estamos todos impregnados e contornados pelos costumes, porém Montaigne coloca diferentes problemas indagando sobre a possibilidade de ações políticas que permitam a uma sociedade manter-se em equilíbrio e ser melhorada, apesar da maldade presente na natureza humana percebida, da inconsistência da razão, e dos partidos em conflito. Observe-se que considera possível melhorar o estado de imperfeição do homem, mas melhorar não significa eliminar a imperfeição. Montaigne se considera uma pessoa inteiramente e visivelmente voltada para fora, nascida para a sociedade e a amizade (III, 3, p. 55) e medita principalmente acerca dos negócios do Estado e do mundo: [...] lanço-me aos assuntos de Estado e ao universo de melhor grado quando estou sozinho (III, 3, 56). Ele recusa a idealização da sociedade; a melhor política é a que existe. Mas, podemos destacar dois empregos que faz da palavra política: o primeiro como obrigação ao bem público , o segundo como prática dos governos . De qualquer forma, considera que viver fora da política é viver fora da humanidade e não se omite das funções públicas. Na realidade, em Montaigne não encontramos a palavra política com um sentido unívoco. Na perspectiva de Montaigne não é possível julgamentos absolutos em política porque somente vemos partes e não podemos nos situar absolutamente fora de alguma circunstância perceptiva determinada para examinar independentemente, de um lado, as próprias coisas e, de outro, a maneira como se apresentam em cada uma dessas circunstâncias. O argumento considera como o ato de tomar partido envolve, por si mesmo, uma presunção de conhecimento; em seguida, ele nos convida a observar que essa mesma presunção se faz presente a despeito de nosso juízo oscilar entre opiniões contraditórias a que, a cada vez, nos agarramos como se tivessem, de modo geral, uma solidez maior do que elas podem revelar se consideradas no decorrer do tempo. Disso podemos perceber que ele problematiza as certezas políticas dado o caráter inseguro da faculdade intelectual, que recebe freqüentemente coisas falsas, daí a necessidade da moderação e do diálogo entre os partidos. Portanto, há um caráter duvidoso em todos os partidos. Diferente das certezas do eu só sei que nada sei e do penso, logo existo , Montaigne toma para si a divisa de Pirro ( Que sais-je? ) cuja interrogação expressa com mais clareza o posicionamento de nosso autor.

Le but de cet essai est d’interroger la questionne de la langue, en tant qu’outil privilégié dans la communication humaine, dans son rapport avec l’existence de l’être humain et de faire le point sur le débat, plutôt littéraire, se rapportant sur les aspects convergents et divergents entre les moyens d’expressions chez l’être humain et l’animal. La langue est l’un des éléments le plus manifeste dans la vie de l’être humain mais elle est tellement évidente qu’on a souvent tendance à l’écarter dans les débats concernant les phénomènes humains. De même, mis à part certains auteurs qui se sont penchés sur la question de la langue, ce sujet fait rarement objet de choix de ceux qui se donnent pour tâche d’approfondir les œuvres des hommes et femmes littéraires et les œuvres philosophiques françaises. En fait, on a beaucoup parlé de Montaigne, Pascal, Descartes, et Rousseau ; mais l’aspect de la langue dans les œuvres de ces auteurs est sous exploré. Néanmoins, c’est un sujet qui est encore à examiner et qui, en fait, joue un rôle prépondérant dans les œuvres de Montaigne, Pascal, Descartes et Rousseau. En entamant ce débat on n’est pas sans savoir que les archives littéraires et philosophiques françaises sont multiples et divers. Il serait donc utopique de vouloir entreprendre une revue exhaustive de la question de la langue dans les œuvres des auteurs français. Les discussions dans cet essai sont basées notamment sur une partie des œuvres de Montaigne, Descartes, Pascal et Rousseau. En particulier, ce dossier esquisse une revue critique des points de vue de Montaigne et Descartes sur l’animal et l’être humain par rapport à la communication, le duel entre Pascal et Montaigne et les points de vue exprimés par Rousseau concernant la langue. Ce dossier conclut avec un penchant sur Descartes qui établit une relation étroite entre la pensée, la langue et l’existence de l’être humain. Abstract (English Version) The purpose of this study is to interrogate the question of language as related to human existence and to delve into the literary debate with regard to the relationship between the ways human beings communicate among themselves and the way animals express themselves to each other. Language is one of the most important aspects in the life of human beings. It is so evident in our daily activities that one often has the tendency to neglect it in debates that surround the many phenomena that are influential in the existence of human beings. Likewise, scholars interested in the works of the French thinkers rarely examine the role that debates on language play in their writing. In fact, the works of the French authors Montaigne, Pascal, Descartes, and Rousseau are broadly known both in the milieu of French and Francophone Studies and other branches of knowledge such as the Humanities, the Social Sciences, and even the Mathematics. However, debates related to language in the work of these authors have not been explored sufficiently. Given what language represents for human beings, it is a subject that should continue to occupy an important place in the reflections of the academic community. The works of these authors i.e. Montaigne, Pascal, Descartes, and Rousseau offer grounds on which one can raise important debates related to language. This study draws on the works of Montaigne, Pascal, Descartes, and Rousseau to interrogate the issue of language as related to human existence and to discuss whether language is a phenomenon exclusive to human beings or if it is a shared attribution between human beings and animals. In particular, this study makes a critical review of the viewpoints expressed by Montaigne and Descartes on the relationship between human beings and animals with regard to communication, the conflicts between Pascal and Montaigne, and the viewpoints expressed by Rousseau with regard to language.

No description available.

La thèse s’intéresse au duo amical entre hommes en France aux XVIe et XVIIe siècles. Le corpus, aux sources très diverses, écarte à la fois les femmes, les clercs et les intellectuels. Il s’agit d’étudier la réception des idées philosophiques, le regard porté sur la norme et la pratique de l’amitié. Après avoir retracé l’apport antique, patristique et médiéval, le cadre social est défini, notamment en ce qui concerne la place de la famille. Puis, les dictionnaires offrent un bon aperçu des différentes connotations des termes « amitié » et « ami ». Enfin, le travail s’attache à suivre le cours d’une amitié, de sa genèse à sa mort. L’importance du choix de l’ami et sa vertu transcendent le discours des XVIe et XVIIe siècles. Les gestes de l’amitié sont recherchés et presque codés. La peur de l’abandon ou de la trahison est très présente. On s’interroge beaucoup sur la possibilité, voire l’obligation, de la transgression des règles sociales. Les contemporains recherchent un équilibre, toujours difficile à obtenir et à garder. Concorde et Charité sont les deux notions non pas tant concurrentes que connexes à l’amitié. L’amitié-duo se vit en effet dans une société où l’amitié est omniprésente. Enfin, la mort ne scelle pas, en théorie, la fin d’une amitié. Le second tome de ce travail présente la méthodologie suivie pour l’élaboration du corpus ainsi que les raisons de la mise à l’écart des femmes. Les sources et la bibliographie sont également présentées dans ce dernier volume. / The purpose of this dissertation is to study the influences of the norm on the representations of friendship and its practice in France during the 16th and the 17th centuries. The corpus draws aside both intellectuals and women to focus on the non-enclosed people. How two individuals are able to make friends with each other in the 16th and 17th centuries within a society itself thought in terms of friendship? This dissertation divides in two volumes. The first one is devoted to the study itself. The philosophical inheritance is presented, along with considerations on bonds linking the friend, the society, the couple and the family during the Modern Times. Questions of linguistics are also raised. The evolution of a friendship between two men is followed step by step from birth to death, as if it were a genuine living organism. Gestures and tokens of friendship are the bases of friendship. The latter is always endangered by the fragile balance between the social demands and the requirements of friendship. In the second volume are presented the methodology used to gather the documentary corpus, as well as our historical sources and bibliography. Reasons why women were excluded from our research work make the core of a specific chapter.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

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