La notion philosophique de mimésis, perçue à travers Adomo et Horkheimer, nous permettra de comprendre l'échec du projet émancipateur de la raison dans l'histoire et l'aporie qui se pose lorsque l'homme emploie la ruse pour se constituer en sujet. Cette étude fera également ressortir le revers dialectique de la ruse hégélienne de la raison. Nous verrons que, poussé par la nécessité de conserver sa vie, l'homme s'empare du pouvoir originel de la nature par le biais de la représentation mimétique. S'il renverse l'imagination mythique par le savoir et développe une identité, la ruse systématise toutefois le principe de domination hérité des pratiques sacrificielles. Autrement dit, la raison reproduit le pouvoir qu'elle renverse tandis que le sujet intériorise le sacrifice. À certains égards, le processus auto-constitutif de la raison et du sujet se révèle alors autodestructeur.

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La transparence, à travers ses multiples applications par le juge européen, est érigée en principe général du droit de l’Union européenne. Ses fondements juridiques retentissent sur sa portée, impérative et supplétive, son champ d’application matériel et personnel ainsi que sur son extension progressive et sa limitation aux seuls rapports verticaux développés entre les autorités adjudicatrices et les opérateurs économiques. La transparence est rattachée directement aux libertés fondamentales des soumissionnaires potentiels dont elles assurent la protection juridique et indirectement au principe de libre concurrence par la suppression des obstacles privés à la libre circulation des activités économiques. Ainsi, au service d’une finalité immédiate, la transparence garantit l’accès à la commande publique et, au service d’une finalité médiate, elle protège les structures du marché de la commande publique. Le principe général de transparence donne alors naissance aux contrats relevant de la commande publique qui prennent le relais des contrats publics. Instrument d’intégration et élément structurel du marché intérieur, cette nouvelle génération des contrats matérialise l’accès à la commande publique qui constitue un secteur d’activité économique faisant partie du marché intérieur. / Transparency, through its multiple applications by the european judge, has become a general principle of european law. Its legal basis resound its purview, imperative and suppletive, its personnal et material scope, as well as its progressive extension and its restriction to the vertical relationships developed between contracting authorities and economic operators. Transparency is attached directly to potential bidders fundamental freedoms whose its provides legal protection. It is attached indirectly to the principle of free competition by the elimination of private barriers to the free movement of economic activities. Thus, in the service of an immediate finality, transparency guarantees access to public procurements and, in the service of a mediate finality, it protects the market structures of public procurement. The general principle of transparency gives then rise to contracts of public order (contrats relevant de la commande publique) which take over public contracts. Instrument of integration and structural element of the internal market, this new generation of contracts materialize access to public order (commande publique), that constitutes a sector of economic activity as part of the internal market.

Avec la phénoménologie, naît une nouvelle idée de la raison qui, au-delà de l’alternative du rationalisme et de l’irrationalisme et contre sa réduction kantienne à une faculté, est redéfinie à l’aune de l’expérience qu’elle permet de décrire. Mais la difficulté survient lorsqu’il s’agit d’atteindre la raison de l’expérience sensible elle-même, en son irréductibilité à toute exigence rationnelle - en son caractère particulier, complexe, lacunaire ou indéterminé. Dès lors, à quelles conditions peut-on penser une logique du sensible, sans aussitôt trahir le sensible ou perdre la raison ? Le projet husserlien d’une « logique-du-monde » exige en sa compréhension comme en son renouvellement, une réévaluation des concepts de « raison » et de « sensibilité ». Notre travail consiste donc en l’étude problématique et critique de ces concepts, depuis deux moments de leur déploiement :leur inauguration husserlienne et leur radicalisation lévinassienne. Le choix de ces deux oeuvres a pour intérêt historique de mesurer l’ampleur de l’élargissement phénoménologique de la raison – d’une conception« intellectualiste » de la sensibilité chez Husserl à sa profondeur lévinassienne ; et pour intérêt problématique de mener le problème à son terme et dans ses dernières contrées, là où le sensible n’apparaît plus comme pétri de sens mais dans son irrationalité même, là où la sensibilité n’est plus la saisie perceptive d’une identité mais l’expérience affective radicale d’une exposition à l’altérité. C’est donc en sa fondamentale équivocité que la sensibilité doit se faire le lieu d’une épreuve renouvelée de la raison, le principe critique de la rationalité mobilisée par sa description. / A new idea of reason was born with phenomenology. Beyond the opposition between rationalism andirrationalism, and against its Kantian reduction to a faculty, reason is redefined in the light of the experiencethat it enables to describe. But the difficulty arises when we attempt to reach the rationality of the sensibleexperience itself, in its own irreducibility to the demands of reason - in its irreducible peculiarity, complexity,lack and indetermination. Under which conditions can we think a logic of the sensible without betrayingsensibility or compromising reason? Husserl’s project of a “logic-of-the-world” requires, in its understandingas in its renewal, a reevaluation of the concepts of “reason” and “sensibility”. This dissertation consists in acritical study of these concepts, from these two main moments of their unfolding: their Husserlian inaugurationand their Levinassian radicalization. From a historical point of view, this choice enables us to assess thisphenomenological extension of reason - from an intellectual conception of sensibility in Husserl, to itsLevinassian depth. From a problematical point of view, this choice enables us to lead the problem to its finalterms, where the sensible is not made of meaning anymore, but appears in its very irrationality - whensensibility is not the perceptive grasp of an identity, but an affective exposure to otherness. Thought in itsfundamental equivocity, sensibility must be the place of a renewed challenge of reason, the critical principle ofthe rationality used by its description.

Enfin, le droit international dispose d’un ensemble de règles relatives à la responsabilité des organisations internationales pour fait internationalement illicite. Après 10 ans de travail, la Commission du droit international est parvenue, en 2011, à élaborer un projet d'articles codifiant les règles en la matière. La tâche était pourtant délicate : assujettir ces entités dont la nature et le fonctionnement sont différents des Etats, à un ensemble de règles unique dans le domaine de la responsabilité internationale. L’objet de cette étude porte sur l’œuvre de codification effectuée par la Commission dans le projet d’articles. Il s’agit plus précisément d’analyser les techniques de codification utilisées par la Commission dans l’élaboration des règles applicables : s’agit-il d’une codification stricto sensu de la pratique ou bien de l’élaboration de nouvelles règles relevant du « développement progressif » du droit international ? La réponse apportée à cette question suppose préalablement de définir les sources de la codification en ce qui concerne chacune des dispositions du projet d’articles, en se demandant si elle concrétise une pratique bien établie des organisations internationales, ou au contraire une transposition des règles du projet d’articles sur la responsabilité de l’Etat, adaptées aux particularités des organisations internationales. L’autorité du projet d’articles ne semble pas, à l’heure actuelle, faire l’unanimité, et dans ce contexte, la présente étude portant sur le rapport entre codification et développement progressif dans l’œuvre de codification de la CDI permet d’apprécier l’autorité substantielle propre à chacune des dispositions du projet d’articles. D’autant qu’on ne sait absolument pas si une convention de codification sera adoptée, qui pourra ériger les dispositions du projet d’articles en normes juridiquement obligatoires. / The international law has finally a set of rules on the responsibility of the international organizations for internationally wrongful acts. After 10 years of work, the International Law Commission was able in 2011 to elaborate a draft articles codifying the rules on the matter. However the task was difficult: subject these entities, whose nature and functioning is different from States to a single set of rules in the field of international responsibility. The purpose of this study focuses on the work of codification made by the Commission in the draft articles. This is specifically to analyze the techniques of codification used by the Commission in the elaboration of the applicable rules: is it a codification sticto sensu of the practice or a creation of new rules under the "progressive development" of the international law? The answer to this question presupposes to define the sources of codification in each of the provisions of the draft articles concerned, wondering if it embodies a well-established practice of international organizations, or rather a transposition of the rules of the draft articles on States responsibility, adapted to the features of international organizations. At present the authority of the draft articles does not seem to have unanimity, and in this context, the present study on the relation between codification and progressive development in the codification work of ILC can appreciate the substantial own authority of each provisions of the draft articles. Especially that no one knows if a codification convention will be adopted, which will set the provisions of the draft articles up as legally binding norms.

The region of Eastern and Southern Africa has recently experienced an unprecedented development of private tertiary institutions. Most of these institutions are established by religious organisations which, since the inception of education, have been involved in operating educational institutions of lower levels. Although referred to as private institutions, which by definition would imply funding other than the government sources, these private institutions find themselves, at times requesting the government to fund their development as well as their operations. This study sought to investigate if these private religious institutions have unique raison d'etre expressed in the form of mission statements. The study also investigated the nature of their management and the management structures in practice. The literature reviewed indicated that private religious institutions have a unique mission based on their basic concept of education and their world view. They seek to pursue and inculcate specific values. Operating in a competitive environment, however, in which their competitors do receive funding from the government makes the private institutions vulnerable to hardships. The study was conducted using qualitative research approach in three countries, namely Kenya, Uganda and Zimbabwe; involving all degree granting recognised private religious institutions in the sample and focussing on the management. The respondents were chosen by elite purposive and snowball sampling. The main data collection method was the interview. However, document analysis, observations, and a questionnaire were also used. The findings from the data indicate that private religious institutions have unique missions although they are, at times, not expressed in the form of mission statements. As a result some of the stakeholders, including those involved in management, don't get to know what their institutions' missions are. The study concludes by emphasising the development of clear mission statements involving the stakeholders in the process and having the mission statements widely disseminated. It is also recommended that training in management is important for the managers of the institutions at the various levels. A model of management is proposed for streamlining the management of the institutions considering the requirements of the national governments as well as those of the religious proprietors. / Educational Studies / D. Ed. (Educational Management)

La confrontation du théâtre et de la liturgie est un lieu commun de la pensée. Il est un motif rhétorique récurrent chez les pères de l’Église pour définir a contrario et par surenchère le bon ethos du chrétien à l’Église. Ce tour de pensée ecclésiastique, typique de la synthèse augustinienne de la rhétorique antique et du christianisme, n’est pas seulement un héritage livresque au XVIIe siècle. Il est particulièrement pertinent à la vue des enjeux auxquels est confrontée l’Église catholique : elle doit répondre aux accusations protestantes, qui traitaient la messe de farce ; le théâtre renouvelé de l’antique se rétablit grâce au soutien du pouvoir, se sédentarise et devient un divertissement régulier. Cette banalité nouvelle fait de la Comédie, aux yeux des augustiniens, le lieu d’une « représentation vive » et continuelle des passions du monde, particulièrement de l’amour et de l’honneur : le théâtre apparaît comme une liturgie inversée. Là où les pratiques de piété sont censées amoindrir les passions et nourrir la foi, le théâtre excite les passions et étouffe l’esprit de prière. La querelle de la moralité au théâtre montre non seulement une concurrence morale, mais aussi psychique et affective. Les deux représentations prétendent susciter la présence d’esprit et « toucher » le cœur, voire lui « imprimer des mouvements ». La messe est qualifiée de « représentation vive du sacrifice de la croix », pendant laquelle le fidèle doit se remémorer vivement le sacrifice christique et sa signification grâce à une lecture allégorique, et se l’appliquer à lui-même. Par la considération et l’accomplissement de cérémonies, par la vocalisation des psaumes, le fidèle est invité à produire des « actes » du cœur pour s’unir à Jésus-Christ. Ce rapport au texte comme trace à suivre, et ce rapport au corps et à la voix comme media pour s’auto-exciter, expliquent pourquoi les comédiens professionnels sont condamnés par les dévots : ils excitent en eux les passions contraires à l’Esprit saint, ils rappellent des sentiments qu’un pénitent ne pourrait pas se remémorer sans « horreur ». La « représentation » est alors conçue comme un effort de remémoration.Le rétablissement du théâtre à l’antique nécessitait un discours pour en éclairer les visées et en légitimer l’existence dans une société chrétienne et monarchique. Traduire la mimesis aristotélicienne par « représentation » plutôt que par « imitation » rendait le théâtre beaucoup plus proche de la liturgie et lui ajoutait les connotations de vue, de présence et de mémoire. Le débat entre plaire et instruire est un débat entre théâtre-divertissement et théâtre-cérémonie. Incomber au théâtre la fonction d’instruire, c’était le rapprocher d’une prédication et de la messe, car instruire, signifiait instruire chrétiennement. L’échec de sanctification du théâtre des années 1640 fit conclure à une incompatibilité du théâtre avec la folie et la modestie chrétienne, mais la possibilité d’une instruction civique par le théâtre émerge à la fin du siècle. Le théâtre participe de la construction d’une morale laïque. / The confrontation between liturgy and theater is a topos of the discourses which reveal deeply-rooted issues of representation in the seventeenth century. This commonplace had been a recurrent rhetorical device in the patristic sermons, where it emphasized the differences between Christianity and paganism. It is vigorously reactivated in seventeenth-century France as the Catholic Church faces its Calvinist critics, who accuse mass of being a comedy. Profane theater becomes a regular and professional kind of entertainment in the city and at the court, thanks to the protection of the royal power. This is why it is seen by Augustinians as a recurrent “lively representation” of the values of the world, such as love and honor, which are contradictory to the celestial Christian spirit. Treatises against Comedy written by Christian zealots reveal not only a moral, but also an emotional and psychological competition between liturgical practices and theater. Both “representations” try to force the presence of the mind and to touch, or even to print, the heart. The mass is then qualified as the “lively representation” of the Passion of the Christ, during which Catholic prayers must commemorate the mystery of divine sacrifice. By considering and acting out ceremonies, by vocalizing prayers, the believer is invited to produce certain acts of the heart and to unite with Christ, applying the Christ’s sacrifice to himself. Thus, the believer can be assimilated to an existential comedian on the divine stage : he actively involves his sensibility in the imitation of the great Christian model, by entering into the spirit of the psalms. This relationship to the text as a vestige to follow, this use of the voice and the body as mediums to excite devotion, explain the condemnation of the professional comedian by the Christian zealots (dévots). Indeed, the comedian is seen as someone who excites his own passions, playing a dangerous game with his heart and reminding himself of former worldly passions which can only lessen his faith.The reestablishment of theater questions the legitimacy, the definition and the goals of this art in a Christian society. Translating mimesis by “representation” and not “imitation” brought the theater closer to the liturgy. The discourses on theater in the 1620s and 1630s show that the authors tended to see a memorial, reiterative and visual dimension in theater that was not present in Aristotle. The debates finally conclude on the definition of theater as an honest form of entertainment rather than as a living form of instruction, namely because the latter was the responsibility of predication and mass. Saint Thomas could justify theater as a way of merely releasing the mind without interesting the heart or touching the soul ; at that time, indeed, instruction meant Christian instruction. In the 1640s, to please the devout Spanish queen Anne of Austria, several playwrights did attempt to call back the theater to its former institutional position by assimilating it with religious ceremony and creating sanctified tragedies. But this attempt failed for both poetic and political reasons. The disposition of the spectators in the city was not to be instructed. The theater was finally recognized as incompatible with Christian folly and modesty, but slowly participated in the formation of a secular morality in a new civic sphere.

The region of Eastern and Southern Africa has recently experienced an unprecedented development of private tertiary institutions. Most of these institutions are established by religious organisations which, since the inception of education, have been involved in operating educational institutions of lower levels. Although referred to as private institutions, which by definition would imply funding other than the government sources, these private institutions find themselves, at times requesting the government to fund their development as well as their operations. This study sought to investigate if these private religious institutions have unique raison d'etre expressed in the form of mission statements. The study also investigated the nature of their management and the management structures in practice. The literature reviewed indicated that private religious institutions have a unique mission based on their basic concept of education and their world view. They seek to pursue and inculcate specific values. Operating in a competitive environment, however, in which their competitors do receive funding from the government makes the private institutions vulnerable to hardships. The study was conducted using qualitative research approach in three countries, namely Kenya, Uganda and Zimbabwe; involving all degree granting recognised private religious institutions in the sample and focussing on the management. The respondents were chosen by elite purposive and snowball sampling. The main data collection method was the interview. However, document analysis, observations, and a questionnaire were also used. The findings from the data indicate that private religious institutions have unique missions although they are, at times, not expressed in the form of mission statements. As a result some of the stakeholders, including those involved in management, don't get to know what their institutions' missions are. The study concludes by emphasising the development of clear mission statements involving the stakeholders in the process and having the mission statements widely disseminated. It is also recommended that training in management is important for the managers of the institutions at the various levels. A model of management is proposed for streamlining the management of the institutions considering the requirements of the national governments as well as those of the religious proprietors. / Educational Studies / D. Ed. (Educational Management)