Made available in DSpace on 2016-12-23T14:33:01Z (GMT). No. of bitstreams: 1 Simone Rezende Mendes.pdf: 1637331 bytes, checksum: aea6da94c5da703176140b6b01613163 (MD5) Previous issue date: 2012-03-28 / Este estudo objetiva identificar a motivação para a emergência dos conflitos de natureza política na ekklesia de Corinto, logo após a sua fundação, em 50, por Paulo de Tarso. Destaca que as epístolas 1 e 2 Coríntios, redigidas por Paulo e endereçadas a essa comunidade entre 54-60, apresentam conflitos relacionados ao tipo de conduta adotado pelos membros e, sobretudo, a disputas por autoridade dentro da ekklesia, as quais se desdobram numa oposição à autoridade de Paulo como apóstolo . Na averiguação dos conflitos, faz uso de uma metodologia que se apoia na Análise de Conteúdo e nos pressupostos teóricos de Bourdieu acerca da eficácia do discurso e do poder simbólico, e assim investiga o grau de institucionalização do paleocristianismo e os modelos de autoridade apostólica vigentes no século I. Aponta como resultados que a autoridade de Paulo foi contestada porque os grupos paleocristãos não tinham uma referência única de autoridade e que o grau de institucionalização do paleocristianismo na metade do século I se mostrava incipiente, caracterizado pela ausência de fronteiras bem definidas entre os grupos religiosos de tendência judaico-cristã / This study aims to identify the motivation for the emergence of political conflicts in the ekklesia of Corinth, soon after its foundation in 50 A.C., by Paul of Tarsus. It highlights that the letters 1 and 2 Corinthians, written by Paul and addressed to this community between 54-60 A.C., present conflicts related to the type of conduct adopted by its members and, above all, the disputes over authority within the ekklesia, which unfold in opposition to the authority of Paul as "apostle." In the investigation of conflicts, it makes use of a methodology that relies on Content analysis and Bourdieus theoretical assumptions about the effectiveness of speech and symbolic power and thus it investigates the degree of institutionalization of Paleochristianity and models of apostolic authority in force in the 1st century. It points as results that Pauls authority was challenged because Paleochristians groups have not had only one reference of authority and that the degree of institutionalization of Paleochristianity showed itself incipient in the first half of the 1st century, characterized by the absence of well-defined boundaries among groups Jewish Christian tendency

Made available in DSpace on 2016-08-03T12:19:14Z (GMT). No. of bitstreams: 1 Sebastiana maria Silva.pdf: 1536000 bytes, checksum: 2487c2d3e1207d1baf47cde8279add8a (MD5) Previous issue date: 2012-09-11 / Fundação de Amparo a Pesquisa do Estado de São Paulo / The subject celestial journey , well familiar to the old mediterranean world, is based on the belief that the visionary can cross the boundary between humanity and divinity, a constant characteristic in apocalyptic literature. Old Jewish mysticism was seen as an important dimension of this tradition, that is the reason why the mystics used the term apocalypse to describe the revelation of their experiences. Paul s ascension to heaven, recounted in 2 Cor 12,1-10, is the only first hand account and the best evidence of ecstatic practice of celestial journey in first century Judaism. This text, one of great interest in the studies of New Testament, has been examined in thematic forms that extend from the recognition of the apostle as enjoyable to divinity - what granted him such a heroic achievement - to a punishment experience by the guardians of the celestial gates for finding in him no merit to approach the place of the presence of God. For long time, the studies that prevailed in the academy were those of the theological aspects of the passage, such as the spine in the flesh , the apostolic mission , Paul s opponents , among others. The language of the passage reveals important topics that were not considered together for a coherent interpretation of the text. The use of expressions from the Jewish mystical apocalyptic circle like "caught up", "Third Heaven", "hear unutterable words" and "a thorn for the flesh" by the apostle needs to be investigated for the comprehension of what Paul had in mind while using those terms. Another problem is the omission of the experimental approach described in the passage. The apostle reveals that he lived the experience recounted in 2 Cor 12,1-10. While he was telling the unknown status of his body during the rising, he highlights signs of the altered state of consciousness, an aspect that was not considered in the traditional analysis of the text. These problems are analyzed in this thesis take as instruments of the Religion History and the Neurotheology analysis. Models were built trying to demonstrate a correlation between brain activity and mystical experience. In this respect, we have to point out that the emergence of neurotheology, or spiritual neurology brings a progress to the area of religious experience. Some points of difficult interpretation in pauline text have been clarified under this perspective. The proposal of this study was to build a contextual frame to analyse the ecstatic experience of Paul. The study made it possible to infer that the interdisciplinary approach allows a more appropriate scenario to the understanding and interpretation of the text. / O tema viagem celestial , bem familiar ao mundo mediterrâneo antigo fundamenta-se na crença de que o visionário pode cruzar a fronteira entre a humanidade e a divindade, uma característica constante na literatura apocalíptica. O misticismo judaico antigo era visto como uma importante dimensão dessa tradição, razão pela qual os místicos usaram o termo apocalipse para descrever a revelação de suas experiências. A ascensão de Paulo ao céu, recontada em 2 Cor 12,1-10, é o único relato de primeira mão e a melhor evidência para a prática extática de viagem celestial no judaísmo do primeiro século. De grande interesse nos estudos do Novo Testamento o texto tem sido abordado em forma temática que se estende desde o reconhecimento do apóstolo como agradável à divindade o que lhe rendeu tal feito heróico a uma experiência de punição pelos guardiões dos portões celestiais por não ter sido encontrado nele mérito para aproximar-se do lugar da presença de Deus. Por muito tempo os estudos que predominavam na academia eram os de aspectos teológicos da passagem, tais como o espinho na carne , a missão apostólica , os oponentes de Paulo , entre outros. A linguagem da passagem revela pontos importantes não considerados de forma conjunta para uma interpretação coerente do texto. O uso por parte do apóstolo de expressões do círculo místico-apocalíptico judaico, tais como foi arrebatado , Terceiro Céu , ouviu palavras inefáveis e um espinho na carne precisa ser investigado para a compreensão do que Paulo tinha em mente ao utilizar tais terminologias. Outro problema é a omissão do enfoque experimental descrito na passagem. O apóstolo revela que vivenciou tal experiência recontada em 2 Cor 12,1-10. Ao relatar o desconhecimento do status do seu corpo durante a ascensão ele evidencia sinais do estado alterado de consciência, aspecto não considerado nas análises tradicionais do texto. Esses problemas que são abordados nesta tese tomam como instrumentos da análise a História da Religião e o da Neuroteologia. Modelos foram construídos tentando demonstrar uma correlação entre a atividade cerebral e a experiência mística. Há que se destacar, nesse sentido, que o surgimento da neuroteologia ou neurologia espiritual constitui-se em um avanço na área da experiência religiosa. Pontos de difícil interpretação no texto paulino foram elucidados dentro dessa perspectiva. A proposta deste trabalho, portanto, foi construir um quadro contextual em que a experiência extática de Paulo pudesse ser analisada. O estudo possibilitou inferir que a abordagem interdisciplinar permite alcançar um cenário mais apropriado para a compreensão e interpretação do referido texto.

Made available in DSpace on 2014-12-17T15:12:09Z (GMT). No. of bitstreams: 1 SergioELS_TESE.pdf: 2107257 bytes, checksum: 90422832fba6f40563852d99959f3df2 (MD5) Previous issue date: 2013-04-22 / The thesis presents interpretations of Augustine of Hippo with regard to the first three chapters of genesis, the first book of the Bible. These interpretation are found in the works Literal Commentary on Genesis, concerning Genesis Against the Manicheans, Literal Commentary on Genesis, Unfinished, Books Xi-XIII of the Confessions, as well a brief exposition in Books XI-XIV of the City of God. Exposition of these Augustinian Commentaries seeks to demonstrate various interpretations made by author in one group of texts revealing a hermeneutics centered in the interpreter and not in established interpretive rules. In sequence there is described succinctly the evolution of textual hermeneutics during the modern period up to the reflections conducted by Martin Heidegger in the first half of the twenties. Based in Heidegger s existential commentaries on the Pauline Epistles (Galatians and I-II Thessalonians) and on the tenth Book of the Confessions, there is shown a return to a interpreter-based hermeneutics, such as practiced by Augustine. The concern manifested by Heidegger with regard to given bases foundations, existent in Dasein, foundations which can influence self-comprehension, constitute themselves in possibilities of explication as much for Augustinian interpretive variations, as for the existential approach applied by Heidegger to the Pauline epistles and Augustine s text / A tese apresenta as interpreta??es de Agostinho de Hipona acerca dos tr?s primeiros cap?tulos do G?nesis, o primeiro livro da B?blia. Estas interpreta??es se encontram nas obras Coment?rio Literal ao G?nesis, Sobre o G?nesis Contra os Maniqueus, Coment?rio Literal ao G?nesis- Inacabado e As Confiss?es - livros XI-XIII al?m da breve exposi??o contida na obra Cidade de Deus, livros XI-XIV. A exposi??o destes coment?rios agostinianos visa demonstrar as variadas interpreta??es realizadas pelo autor a um mesmo conjunto de textos, revelando uma hermen?utica centrada no hermeneuta e n?o em regras interpretativas estabelecidas. Em seguida descreve-se, de forma sucinta, a evolu??o da hermen?utica textual durante o per?odo moderno at? as reflex?es realizadas por Martin Heidegger na primeira metade dos anos vinte do s?culo passado. A partir dos coment?rios existenciais feitos por Heidegger ?s ep?stolas de Paulo de Tarso (G?latas e I e II Tessalonicenses) e ao livro X das Confiss?es, manifesta-se um retorno a uma hermen?utica baseada no int?rprete, tal qual praticada por Agostinho. As preocupa??es manifestadas por Heidegger acerca dos fundamentos pr?vios existentes no Dasein e que poderiam influenciar sua autocompreens?o, se constituem em possibilidades de explica??o tanto para as varia??es interpretativas agostinianas como para a abordagem existencial praticada por Heidegger ?s ep?stolas paulinas e ao texto agostiniano

Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-01-25T17:30:28Z No. of bitstreams: 1 carlosqueiroz.pdf: 1238870 bytes, checksum: 888ebc8b1c62740ed95ecc7a8eed5663 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-01-25T19:38:53Z (GMT) No. of bitstreams: 1 carlosqueiroz.pdf: 1238870 bytes, checksum: 888ebc8b1c62740ed95ecc7a8eed5663 (MD5) / Made available in DSpace on 2016-01-25T19:38:54Z (GMT). No. of bitstreams: 1 carlosqueiroz.pdf: 1238870 bytes, checksum: 888ebc8b1c62740ed95ecc7a8eed5663 (MD5) Previous issue date: 2014-01-21 / A presente pesquisa procura resgatar os aspectos biográficos, culturais e intelectuais de Paulo de Tarso, o Apóstolo dos Gentios, sua origem na diáspora judaica, sua formação em Jerusalém, o evento de Damasco, sua hierofania e a investidura carismática de sua mensagem da ressurreição, ancorada nas aparições de Cristo e testemunho apostólico, como ele narra sobre sua fé e conversão em sua relação com o cristianismo e como ele elabora a demonstração da ressurreição de Cristo dentre os mortos, que compreende a essência do seu kêrigma sobre a vida após a morte em 1 Coríntios 15. Delineiam-se também questões teológicas sobre a antropologia paulina e esperança escatológica que contribuem para a compreensão do diálogo teológico de Paulo com os destinatários de suas cartas, além das influências helênicas e judaicas, que permitem mostrar como Paulo percebe, simbolicamente, algo da vida após a morte, e como ele explica isto, por símbolos, aos coríntios, através do contraste entre o corpo mortal e as analogias da semente, da carne e dos corpos celestiais para compreender-se a morte e a ressurreição. É um resumo da economia da salvação, contrapondo Adão (morte) e Cristo (vida nova), e questões anexas a esta metáfora. / The present research tries to rescue the biographical, cultural and intellectual aspects of Paul of Tarsus, the Apostle of the Gentiles, its origin in the Jewish dispersal, his education in Jerusalem, the Damascus event, his hierophany and investiture charismatic of his message of resurrection, anchored in the apparitions of Christ and Apostolic testimony, as he tells about his faith and conversion into its relationship with Christianity and as he draws up the demonstration of Christ's resurrection from the dead, which comprises the essence of your kerygma about life after death in 1 Corinthians 15. Delineate also theological questions about anthropology of Paul and eschatological hope that contribute to the understanding of Paul's theological dialogue with the recipients of his letters, in addition to the Greek and Jewish influences, that allow you to show how Paul realizes, symbolically, something of life after death, and as he explains it, by symbols, the Corinthians, through the contrast between the mortal body and analogies from seed, of the flesh and of the heavenly bodies to understand death and resurrection. Is a summary of the economy of salvation, opposing Adam (death) and Christ (new life), and issues attached to this metaphor.

Cette recherche étudie les lettres de Paul de Tarse, telles que conservées dans le Nouveau Testament, dans le contexte des pratiques épistolaires antiques, principalement judéennes. L’interrogation initiale est double : d’une part, elle porte sur le potentiel documentaire offert par les sources de type épistolaire et, d’autre part, sur le potentiel pragmatique spécifique du médium épistolaire pour induire des changements chez les destinataires. Les lettres de Paul ont été écrites non pour consigner des réalités ou des vérités d’autrefois en tant que telles, mais pour communiquer efficacement auprès de cercles divers et variés de destinataires. Cette double interrogation est déployée en amont, parmi les pratiques susceptibles d’avoir servi de modèle, comme celle liée à la lettre aux exilés insérée narrativement dans le Livre du prophète Jérémie (chapitre 29). Celle-ci a servi de modèle de communication à distance pendant plusieurs siècles parmi différents milieux de la Diaspora judéenne. Est ensuite interrogée la pratique épistolaire de Paul lui-même, en particulier celle déployée dans sa IIe Lettre aux Corinthiens (chapitres 10-13). Cette séquence, écrite au moment d’une très forte remise en question de son autorité d’apôtre, montre bien le potentiel pragmatique que Paul reconnaissait au médium épistolaire, ceci en convoquant notamment l’autorité de Jérémie. Enfin, en aval, on s’intéresse aux débuts l’histoire de la réception de l’autorité d’épistolier de Paul. Celle-ci montre comment on a reconnu très tôt à l’apôtre Paul une autorité d’épistolier, à l’instar des prophètes écrivains de l’ancien Israël. / This research examines the letters of Paul of Tarsus, as preserved in the New Testament within the context of letter writing of that time, principally Judean ones. The initial examination questions both the potential of sources such as letters to provide information about an era, and the specific pragmatic potential of the epistolary medium as a means of inducing change in its recipients. As such, the letters of Paul were written not to conserve the historical realities or truths of the past, but to communicate efficiently with diverse circles and various recipients. The two-part examination is used to gain a perspective on the practices of the time, which may have been used as models for epistolary writing. The letter addressing the Judean Diasporas exiles inserted into the narrative of the Book of Jeremy (chapter 29) is such a model, providing a means of communicating over distance and time among the different groups. The epistolary practice of Paul himself is then examined. In particular, his Second letter to Corinthians (chapters 10-13), written in a moment of intense self-examination as his apostolic authority was questioned, is a good example of the pragmatic potential that Paul recognised in the epistolary medium, particularly in light of the prophet Jeremy. Finally, the beginnings of the apostle Paul’s epistolary writing and it’s reception are explored, showing how his credibility as an apostolic authority was quickly and easily recognised as being of the same quality as those of the prophet writers of ancient Israel.

Cette thèse analyse 1 Co comme une œuvre de la littérature grecque du 1er siècle. L’hypothèse heuristique est la suivante : il y a un style épistoral mis en œuvre par Paul pour porter au mieux son message. Destinée à être lue, l’épître est aussi discours, et la lettre joue avec les modalités de l’écrit et de l’oral, ce qui lui confère un style original. Cette recherche se focalise donc sur l’elocutio, élément qui définit en rhétorique le style, et regroupe tous les procédés, qu’ils soient lexicaux, syntaxiques ou poétiques, propres à caractériser le mode d’expression. Notre étude propose une lecture minutieuse, in extenso, de 1 Co, en laissant le texte révéler sa dimension sonore. La méthodologie comprend une phase de repérage des procédés les plus fréquents qui soutiennent l’oralité de l’écriture de Paul. À partir de cet inventaire, les grands traits stylistiques sont identifiés. Le processus poétique éclaire le développement thématique de la missive, riche d’une dynamique propre au dialogue et d’une cartographie sonore destinée à la mise en voix de la lettre. La conclusion à laquelle aboutit une telle lecture est que l’oralité constitue une composante essentielle de la stratégie de Paul en 1 Co. Il y a un lien entre le style déployé par l’auteur et les enjeux de la lettre. On peut dès lors parler d’une herméneutique de l’oralité. À partir des critères du style oral proposés par Walter Ong, cette thèse propose pour finir une définition de l’elocutio de 1 Co qui montre à quel point Paul met en œuvre une poétique au service de sa politique. Celle-ci est double : rectifier et édifier. Entre un style combattif et un style réconciliant, la lettre déploie un discours tout orienté vers la figure du Christ ressuscité. L’inouï du kérygme paulinien donne lieu à une créativitéstylistique qui convertit la rhétorique, au sens large du terme, en une rhétorique de la conversion. / This dissertation analyzes 1Co as a work of Greek literature from the 1stcentury. The heuristic hypothesis is as follows: there is an epistoral style which Paul used to convey his message the best he could. As the letter was meant to be read, and is also a discourse, it played with the modalities of both writing style and orature, which is what makes its style distinctive. This research focuses on elocutio, an element that defines style in rhetorics, and which covers all processes, whether lexical, syntactic or poetic, that characterize the mode of expression. Our study proposes a thorough, in-depth reading of 1Co, allowing the text to reveal its aural dimension. The methodology includes a phase of identification of the most frequent processes that support the orality of Paul's writing. With this inventory, the main stylistic traits are identified. The poetic process illuminates the thematic development of the missive, whose dynamics is proper to dialogue and whose sound cartography suggests that the letter has to be voiced aloud. The conclusion reached by such a reading is that orality is an essential component of Paul's strategy in 1Co. There is a link between the style used by the author and the purpose of the letter. We can then speak of a hermeneutics of orality. Based on the criteria which Walter Ong suggested to distinguish orature, this thesis proposes a definition of the elocutio of 1Co, which shows to what extent Paul’s poetics was meant to serve his policy. This one is twofold: to rectify and to edify. Between a fighting style and a style of reconciliation, the letter deploys a discourse fully oriented towards the figure of the resurrected Christ. What had been so far unheard of in Paul’s kerygma gives rise to a stylistic creativity which subverts rhetorics in the broader sense of the term to change it into a rhetorics of conversion.

Ce mémoire de maîtrise a comme sujet la constitution du credo présent en 1 Corinthiens 15:1-11, son origine, son contexte littéraire et historique en 1 Corinthiens, ainsi que la théologie et l’historicité des éléments le constituant. Il se penche premièrement sur la question de la délimitation du credo présent dans cette péricope. Suite à une analyse basée sur la critique des formes, une version longue du credo incluant les v. 3b-7 (excepté le v. 6b) est défendue. Deuxièmement, la question de la réception de la tradition par Paul est abordée ainsi que son utilisation contextuelle en 1 Co 15. D’un côté, il est soutenu que Paul a probablement reçu le credo de l’apôtre Pierre et Jacques, le frère de Jésus, à Jérusalem vers l’an 36 et que la formation du credo est antérieure à cela. De l’autre côté, Paul s’en sert en 1 Co 15 pour contrer une perspective grecque de la vie après la mort qui considérait la résurrection corporelle comme absurde puisque cette notion était perçue comme un retour dans des corps identiques aux corps présents, c’est-à-dire mortel (corruptible) et caractérisé par le vice (péché). Troisièmement, le credo est systématiquement analysé sur le plan théologique et historique. Sur le plan théologique, il est démontré que l’union mystique des chrétiens avec le Christ est présupposée et que cette idée remonte probablement à la tradition présente en 1 Co 11:23-25. De plus, És 53, Os 6:2 et Gn 22:4 sont présentés comme les principaux textes ayant servi à l’élaboration de cette tradition ancienne. Enfin, il est argumenté que les trois événements fondateurs, à savoir la mort, l’ensevelissement et les apparitions du Christ, sont d’ordre historique. L’auteur ne se prononce pas sur l’historicité de la résurrection, considérant qu’il s’agit d’un « fait-explication » ce qui diffère d’un « fait- observation » ce qui nécessiterait une autre méthodologie qui dépasse le cadre de ce mémoire. / This Master’s thesis deals with the creed found in 1 Corinthians 15:1-11: its origin, literary and historical contexts in I Corinthians as well as the theology and historical significance of its parts. It is focused primarily on identifying the boundaries of the creed in the pericope. A form criticism analysis leads to an argument for a long version of the creed which includes verses 3b-7 (but excluding v. 6b). Secondly, the question of Paul’s use of tradition is addressed as well as its contextualization in I Corinthians 15. On the one hand, it is argued that Paul received the creed from the Apostle Peter and James, the brother of Jesus, in Jerusalem around the year AD 36, and that the creed had been formed before that time. On the other hand, Paul uses it in 1 Corinthians 15 to oppose a Greek perspective on life after death, which viewed physical resurrection as absurd. In this perspective, resurrection meant a return to a body identical to the present body, which is mortal/corruptible and characterized by vice/sin. Thirdly, the creed is systematically analyzed on both the theological and historical levels. On the theological level, it will be demonstrated that the mystical union of Christians with Christ is presupposed and that the notion probably goes back to the tradition present in 1 Corinthians 11:23-25. Furthermore, Isaiah 53, Hosea 6:2 and Genesis 22:4 are presented as the primary texts used to develop this ancient tradition. Finally, it is argued that three founding events, namely, the death, the burial and the appearances of Christ, are to be considered historical. The author does not take a position on the historicity of the resurrection, considering that it is an explanatory fact and not an observed fact. This question would require another methodology which goes beyond the scope of this thesis.

No description available.

Le phénomène de laïcisation, qui, dans nos sociétés occidentales, cherche à s’affranchir du sacré, a contribué à l’émergence d’une figuration de l’humain au centre de l’univers. Malgré ce progrès, perdurent aujourd’hui, sur le terrain même de la laïcité, des traces du sacré qui induisent des tensions entre foi et savoir. Deux universaux, qui légitimement s’attirent et se repoussent, interrogent plus fondamentalement l’humain, allant jusqu’à remettre en question l’élaboration ontologique dont il a fait l’objet. Un constat qui pose le diagnostic de sa propre fin. En effet, la question de l’anthropos persiste malgré tout à s’articuler à l’intérieur de la tradition de la religion. Si la modernité, notamment amorcée par l’anthropologie kantienne, pose les premières tentatives d’une émancipation du sacré en prônant l’autonomie de la raison, il reste que l’idéal de cet humain, dit laïc, ne renonce pas vraiment au monde de Dieu. Et, pour cause, il se représente toujours sur le terrain de la laïcité en contraste avec l’humain religieux. Cherchant à dépasser les résistances relatives au monde de Dieu, je propose de faire émerger et de se représenter, au travers d’une expérience de la pensée, l’humain laïc par-delà le geste interprétatif imposé par l’institutionnalisation de la religion. Je remonte donc aux premières traces de l’humain qui persistent dans ses testaments, ses métarécits, avant tout humain. Des testaments qu’on pourrait croire oubliés, mais non perdus. Je remonte comme un archéologue de la langue au moment des premières nominations dans l’écriture qui surgissent de la Genèse. À ces Écritures qui, en définitive, viennent aussi rappeler que le syndrome de Babel plonge toujours l’humain dans sa propre dissémination, celle de son nom propre. Surgit la nécessité de se traduire comme une oeuvre, à nouveau, dans sa propre langue, pour survivre. Se traduire, pour « se savoir » humain, plutôt pour « se savoir anthropos ». Pour en comprendre la tâche, j’ai convoqué trois anciens : Paul de Tarse, Sénèque et Clément d’Alexandrie. J’ai scruté et croisé les mises en scène des nominations de l’humain à partir des occurrences du mot « anthropos » et « homo » dans l’écriture en écartant le plus possible le prisme interprétatif imposé par l’institutionnalisation de la religion. Je me suis inspiré d’un dispositif interprétatif stoïcien à partir d’Épictète pour faire surgir, au travers d’une mise en dialogue de ces trois anciens, la traduction d’un humain laïc. Une traduction qui relève d’une anthropologie du bonheur fondée sur la cohérence des disciplines du jugement, du désir et de l’action. Une traduction, certes, mais aussi une expérience d’écriture qui a amené à penser, en dernière instance, qu’au demeurant, avant la lettre, il y a lieu de penser l’émergence d’un anthropos, ni profane, ni sacré, ni religieux, ni laïque, qu’il y a lieu de « se savoir » anthropos. / The secularization phenomenon, which in our western societies seeks to free itself from the sacred, has contributed to the emergence of a human figuration at the centre of the universe. Despite this progress, traces of the sacred that induce tensions between faith and knowledge continue to prevail today within secularization. These two universal concepts, which legitimately attract and repel each other, fundamentally question the human, to the point of putting into question the human’s underlying ontology. An observation that poses its own diagnosis. In fact, the question of the anthropos continues to articulate itself within the tradition of religion. If modernity, initiated by Kantian anthropology, poses the first attempts of an emancipation of the sacred by advocating the autonomy of reason, this idealized secular human does not renounce the world of God. And with good reason, as it is always represented as secular in contrast with the human of the religious sphere. Seeking to overcome all forms of resistance regarding the divine dimension, I propose letting the human emerge and come to be represented by means of a thought experiment that extends beyond the interpretative gesture imposed by the institutionalization of religion. I will go back to the first traces of the human that persist in early documents and texts that precede the concept of human as we understand it. This legacy may have been forgotten, but it was not lost. In the manner of an archaeologist of languages, I return to the first moments of naming in writing that takes place in Genesis. In these writings, which recall the event of Babel that plunges the human into the dissemination of its proper name, emerges the need for the human being to translate itself anew, as a work, in its own language, just to survive. Translate itself in order to know itself as human rather than as "anthropos". To understand the modalities of this task, I’ve brought together the ancient thinkers Paul of Tarsus, Seneca, and Clement of Alexandria. In analyzing these writings, I have scrutinized and cross-referenced the nominations of the human from the occurrences of the words "anthropos" and "homo", while avoiding as much as possible the interpretive prism imposed by the institutionalization of religion. I sought inspiration from a stoic interpretive framework deriving from Epictetus to create, through dialogue with these three ancient thinkers, the translation of the secular human. A translation that stems from the anthropology of happiness based on the coherence of the disciplines of judgment, desire and action. A translation, has ultimately led to thinking that, avant la lettre, before writing, there is a way to think the emergence of anthropos, neither profane, sacred, religous or secular, that there is a way to "know oneself" as anthropos.