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Depuis ses débuts, la recherche eckhartienne somme toute relativement récente s'est fréquemment et assidûment penchée sur les grandes inspirations philosophiques et théologiques de Maître Eckhart; on ne compte plus les travaux valorisant les influences néoplatoniciennes, maïmonidiennes ou bien encore thomistes de la production du Maître thuringien. Celui-ci fut néanmoins inspiré par d'autres penseurs auxquels la communauté scientifique a accordé jusqu'à présent moins d'intérêt, c'est notamment le cas des mystiques rhéno-flamandes. Dans ce travail de recherche, nous nous proposerons d'analyser la pensée eckhartienne au regard de plusieurs oeuvres béguinales que sont Le Miroir des âmes simples, La lumière fluente de la Divinité ainsi que les Lettres, les Poèmes et les Visions hadewigiens afin d'affiner l'approche théologique et philosophique d'Eckhart et, ainsi, de mettre en valeur son originalité, de mieux comprendre sa quête singulière d'universalité et de mieux saisir son point d'ancrage. Comment la prodigiosité de la théologie eckhartienne s'est-elle affinée au contact de ces textes en langue vernaculaire? / Overall, Eckhartian research has frequently and assiduously leaned on the great philosophical and theological inspirations of Meister Eckhart since its beginnings; works that value Neoplatonist influences, as well as those of Maimonides and the Thomists of Thuringia are no longer given a second thought. This work, however, was inspired by other thinkers to whom the scientific community has, until now, accorded less interest, such as the Rhinish-Flemish mystics, who have notably been the subjects of this kind of indifference. In this paper, we will compare Eckhartian thought to several beguine works, namely, The Mirror of Simple Souls, The Flowing Light of Divinity, as well as the letters, poems, and visions of Hadewijch of Antwerp, in order to refine Eckhart’s theological and philosophical approaches, as well as to highlight his originality, to better understand his singular quest for universality, and his point of focus. How is it that the grandness of Eckhartian theology is refined through the analysis of these texts written in the vernacular of the period?

Trata das representações de protagonistas femininas nas histórias em quadrinhos, enfatizando exemplos de histórias que abordam concepções identitárias distintas. Com o intuito de compreender como o feminino aparece em determinadas criações, esta tese se apoia nos pressupostos metodológicos da Hermenêutica de Profundidade, de John B. Thompson (2011). Assim, a pesquisa apresenta dois momentos dorsais, sendo que o primeiro aborda as construções femininas, a partir da perspectiva de autores masculinos; e o segundo aborda tais construções a partir da perspectiva de autoras-mulheres e do autor transgênero Laerte. Em princípio, foram enfatizadas as personagens das obras Rê Bordosa, Mara-Tara, As skotinhas, Radical Chic e Aline. Posteriormente, tratou-se de destacar também as criações Mulher de 30, Amely: uma mulher de verdade, Uma Patada com carinho e Muriel. Dessa forma, constatouse que grande parte dessas narrativas oscilam entre criticar, debochar e apoiar uma ideia de feminino fundamentada na mística feminina, desenvolvida pela pensadora Betty Friedan (1971). / The feminine issue within today\'s society is an essential part of the communication field. In comics, the female representations are even more intricate. Based on that, and emphasizing cases that present differents conceptions of identity, this research is constituted by two dorsal moments: the first of which covers the female constructs from the perspective of maleauthors; and the second discusses such constructions from the perspective of the femaleauthor and Laerte, who is, by the way, a transgender author. In order to understand how the female shows up in several creations, this thesis is based on the methodological assumptions of John B. Thompson (2011). First of all, were objects of this work the characters Rê Bordosa, Mara-Tara, As skotinhas, Radical Chic and Aline. Later, were added the works Mulher de 30, Amely: uma mulher de verdade, Uma patada com carinho; and Muriel. Thus, there is a large evidence that the most part of these narratives swings between scoffing and supporting the idea of female, based on the feminine mystic, by Betty Friedan (1971).

L’Augustin de François de Sales est un Augustin « digéré ». A la suite de Montaigne, l’évêque de Genève s’approprie, en effet, l’oeuvre du docteur de la grâce en toute liberté. Il l’intègre, plus précisément, au sein du triple dialogue qu’il entretient avec les protestants, les humanistes et les mystiques, au soir de la Renaissance, en opérant non seulement des rapprochements particulièrement attendus, après un siècle de querelles théologiques, mais aussi des ruptures franches et de multiples dépassements. Pour parvenir à une telle assimilation, l'auteur de l'Introduction à la vie dévote puise abondamment dans la tradition théologique et mystique, qui accorde une place centrale à l’évêque d’Hippone. Il prépare aussi les décennies à venir qui seront marquées par l’augustinisme littéraire des moralistes et la fameuse querelle du pur amour. Il va sans dire que cette proximité de François de Sales avec le pessimiste auteur de La Cité de Dieu renvoie de lui une image qui tranche avec l’optimisme auquel il est généralement associé. / Francis of Sales’ Augustine is a “digested” one. Following Montaigne, the bishop of Geneva freely adopts the Doctor of Grace’s works. More precisely, he integrates it in the threefold dialogue he maintains with Protestants, humanists and mystics at the twilight of the Renaissance, making not only rapprochements, particulary expected after a century of theological quarrels, but also clear-cut breaks and several overruns. To achieve such assimilation, the author of the Introduction to the Devout Life draws on theological and mystical tradition that gives a central place to the bishop of Hippo. He prepares too the coming decades that will be marked by the literary Augustinism of moralists and the famous quarrel of pure love. It goes without saying that this proximity of Francis of Sales with the pessimistic author of The City of God conveys an image that severs with the optimism he is usually associated with.