No description available.

A presente tese doutoral consiste, essencialmente, no desenvolvimento de três tarefas: a) exposição do problema filosófico do conhecimento do mundo exterior a partir da Primeira Meditação de Descartes; b) caracterização das respostas ao ceticismo filosófico acerca do mundo exterior elaboradas a partir da noção de alternativas relevantes por Austin, Dretske, Cohen e Lewis; c) avaliação do grau de sucesso das estratégias de resposta ao ceticismo baseadas na noção de relevância. A tese principal que procurei defender, mediante o desenvolvimento das tarefas elencadas, foi que a abordagem do conhecimento a partir das alternativas relevantes é válida para pensar as condições que nos legitimam a dizer que sabemos (asserção justificada), embora, do ponto das condições do conhecimento, seja ainda possível que não saibamos aquilo mesmo que dizemos saber. Em última análise, isso significa que o ceticismo filosófico acerca do conhecimento do mundo exterior pode ser uma possibilidade para seres finitos como nós somos.

Pour établir un pont entre la littérature pour la jeunesse iranienne et française, nous choisissons un sujet comparatif entre une œuvre française et une œuvre iranienne.dans chaque pays, seuls quelques titres ont survécu au temps, sont devenus des classiques et même des modèles. le petit nicolas en france et les aventures de madjid en iran, dont la pratique de lecture s'étale sur une trentaine d'années, sont tenus pour des chefs-d'œuvre et les personnages, nicolas et madjid, demeurent dans la mémoire des enfants ainsi que dans celles les adultes. ces deux œuvres ont été rééditées plusieurs fois au fil du temps et elles ont été exploitées sous diverses formes. les personnages ont été portés à l'écran et à la télévision, on peut entendre leurs histoires via des disques ou des cassettes et les récits voyagent loin de leurs frontières à travers la traduction. dans ces conditions, nous nous demanderons quels sont les critères pour qu'une œuvre de littérature pour la jeunesse connaisse un succès durable et parvienne à faire partie du patrimoine. pour cela, nous commencerons par identifier des critères à partir de sources critiques et de documents évaluatifs .de plus, les idées de j.-p. manganaro, y. hersant, m. orcel et m. van geetruyden nous aideront dans cet démarche . dans un second temps, donnant la priorité, non pas aux critères externes d'ordre sociologique mais aux paradigmes littéraires, nous serons amenée à examiner certains critères internes (la configuration esthétique, la narration et ses personnages, les stratégies d'écriture) et à considérer l'histoire de la réception (les traductions et adaptations). dans cette perspective, nous nous référerons, d'une part aux théories de genette et de jaap lintvelt, d'autre part à celles d'o'sullivan, vinay et darbelnet. la thèse comportera une partie de traduction (traduction de 60 pages des histoires de madjid d'iranien en français). / Despite a relatively short history, children’s literature has already his classics: a certain number of editorial works constitutes a patrimony which remains vivacious and continues to be read by new generations who nourish and inspire more contemporary productions. The concept “patrimony” has therefore pertinence and a particular definition in the domain of“children’s literature”. That is what is explored from a crossed study of two literary works, one French and the other Persian, which have in common humor and statement in the first person singular: The Little Nicolas of Rene Goscinny and The Adventures of Majid of Houshang Moradi-Kermani. These patrimonial works are considered from a triple point of view: that of their national reception, their broadcasting and their commercial exploitation; that of their aesthetical intrinsic value; that of their reception in different cultures through translation and therefore by their uniqueness and universality.This qualitative research emphasize on French and Persian sources and on a deep study of questionnaires meant to readers and based on the corpus of the two works and their translations. From this perspective, we refer, for the question ofreception, to the works of Ferrier and Louichon, for the creation, to the theories of Maingueneau, Chambers and Chlovski and for the translations, to those of O’Sullivan, Chevrel, Vinay and Darbelnet.

Includes abstract. Bibliography: leaves 346-374.

In this work, I explain that the focus of criticism on the Central American poetry of the second half of the twentieth century has emphasized its political content. I argue, however, that such a limited view obscures the broader import of this poetry and its place in Latin American literature. By reading the work of Nicaraguan Daisy Zamora, Guatemalan Otto René Castillo, and Salvadoran Roque Dalton with an emphasis on affectivity rather than revolution, I suggest a different relationship between the poet and society, one that is not limited to the marginal figure of the mujer soldado, the poeta guerrillero or the poeta marxista in conflict with all societal norms. Rather, I argue that my study portrays the complex subjectivity of the speaker/poet not unlike that of non-revolutionary poets, as well as his or her multi-dimensional affective connections to family and society. At the same time, an analysis of affect in this poetry allows us to reconsider the nature of the revolutionary figure itself, no longer a myth or a romantic hero, but an individual inserted in society in a more complex way. In Chapter 1, “Daisy Zamora: De la mujer-soldado a la mujer-mujer”, I contend that an analysis of affectivity of her poetic work reveals how personal memory constructs an individualized subjectivity different from that of a woman-soldier. In the second chapter, “Otto René Castillo: De la lucha revolucionaria a la soledad del poema,” I argue that a negative connotation of romantic love is projected in his poems bringing about traces of existential solitude in the lyric subjectivity. Furthermore, Castillo’s poetry elicits a binary opposition between “the people” and the guerrillero in which the former is portrayed as lacking of agency. The third chapter, “Roque Dalton: y/o subjetividad en crisis,” reveals the ways in which the Salvadoran poet textualizes a poetic of disenchantment by way of projecting disdain and contempt to the “motherland.” In conclusion, my approach pinpoints how Zamora, Castillo and Dalton share the same preoccupations, affects and ways to conceive reality, which are also similar to the practices of those poets whose works are better-known given their national origin or because their poetic production has been widely studied by academia. This document has been written in Spanish. / text

The Anglo-Dutch philosopher Bernard Mandeville (1670-1733) was among the most controversial figures writing in English in the eighteenth century. His satirical exploration of the nature of human sociability and economic prosperity infuriated his contemporary critics and deeply influenced the ideas of later Enlightenment philosophes. One of the most persistent questions about Mandeville's work concerns the sincerity of his declarations of Christian piety. Mandeville is commonly identified as a deist. This thesis explores the possibility that he was an atheist. The question is examined through an analysis of Mandeville’s major influences, most notably French Jansenism, Epicureanism, Scepticism, erudite libertinism, and Dutch republicanism. Key figures that Mandeville engaged with in his writings include Pierre Bayle, René Descartes, Shaftesbury, Thomas Hobbes, Pierre Nicole, and Pierre Gassendi. In the process of discussing Mandeville’s putative atheism, the methodological problem of researching and identifying atheism in early-modern Europe is explored. / Graduate

No description available.

This thesis explores the disciplinary relationship between natural philosophy (the study of nature or body) and theology (the study of the divine) in seventeenth-century England. Early modern disciplines had two essential functions. First, they set the rules and boundaries of argument – knowledge was therefore legitimised and made intelligible within disciplinary contexts. And second, disciplines structured pedagogy, parcelling knowledge so it could be studied and taught. This dual role meant disciplines were epistemic and social structures. They were composed of various elements, and consequently, they related to one another in a variety of complex ways. As such, the contestability of early modern knowledge was reflected in contestability of disciplines – their content and boundaries. Francis Bacon, Thomas White, Henry More and John Locke are the focus of the four chapters respectively, with Joseph Glanvill, Thomas Hobbes, other Cambridge divines, and a variety of medieval scholastic authors providing context, comparison and reinforcement. These case studies offer a cross-section of seventeenth-century thought and belief; they embody different professional and institutional interests, and represent an array of philosophical, theological and religious positions. Nevertheless, each of them, in different ways, and to different effect, put the relationship between natural philosophy and theology at the heart of their intellectual endeavours. Together, they demonstrate that, in seventeenth-century England, natural philosophy and theology were in flux, and that their disciplinary relationship was complex, entailing degrees of overlap and alienation. Primarily, natural philosophy and theology investigated the nature and constitution of the world, and, together, determined the relationship between its constituent parts – natural and divine. However, they also reflected the scope of man’s cognitive faculties, establishing which bits of the world were knowable, and outlining the grounds for, and appropriate degrees of, certainty and belief. Thus, both disciplines, and their relationship with one another, contributed to broad discussions about, truth, certainty and opinion. This, in turn, established normative guidelines. To some extent, the rightness or wrongness of belief and behaviour was determined by particular definitions of, and relationship between, natural philosophy and theology. Consequently, man’s place in the world – his relationship with nature, God and his fellow man – was triangulated through these disciplines.

A presente tese doutoral consiste, essencialmente, no desenvolvimento de três tarefas: a) exposição do problema filosófico do conhecimento do mundo exterior a partir da Primeira Meditação de Descartes; b) caracterização das respostas ao ceticismo filosófico acerca do mundo exterior elaboradas a partir da noção de alternativas relevantes por Austin, Dretske, Cohen e Lewis; c) avaliação do grau de sucesso das estratégias de resposta ao ceticismo baseadas na noção de relevância. A tese principal que procurei defender, mediante o desenvolvimento das tarefas elencadas, foi que a abordagem do conhecimento a partir das alternativas relevantes é válida para pensar as condições que nos legitimam a dizer que sabemos (asserção justificada), embora, do ponto das condições do conhecimento, seja ainda possível que não saibamos aquilo mesmo que dizemos saber. Em última análise, isso significa que o ceticismo filosófico acerca do conhecimento do mundo exterior pode ser uma possibilidade para seres finitos como nós somos.

A presente tese doutoral consiste, essencialmente, no desenvolvimento de três tarefas: a) exposição do problema filosófico do conhecimento do mundo exterior a partir da Primeira Meditação de Descartes; b) caracterização das respostas ao ceticismo filosófico acerca do mundo exterior elaboradas a partir da noção de alternativas relevantes por Austin, Dretske, Cohen e Lewis; c) avaliação do grau de sucesso das estratégias de resposta ao ceticismo baseadas na noção de relevância. A tese principal que procurei defender, mediante o desenvolvimento das tarefas elencadas, foi que a abordagem do conhecimento a partir das alternativas relevantes é válida para pensar as condições que nos legitimam a dizer que sabemos (asserção justificada), embora, do ponto das condições do conhecimento, seja ainda possível que não saibamos aquilo mesmo que dizemos saber. Em última análise, isso significa que o ceticismo filosófico acerca do conhecimento do mundo exterior pode ser uma possibilidade para seres finitos como nós somos.