No description available.

La notion du développement de l’Afrique est essentiellement liée à son histoire, et particulièrement à celle des indépendances. Les peuples d’Afrique espéraient que l’accession à l’indépendance politique, allait suivre une indépendance économique, synonyme du développement humain. Mais tel ne fut pas le cas. A son tour, l’éducation, au lieu de former des personnes capables d’apporter leur savoir être et leur savoir faire à la construction d’une société juste pour le développement, elle s’est contenté d’importer la forme scolaire occidentale et de mettre en place des politiques économiques libérales. Aujourd’hui, il n’est plus question de reprendre ce chemin. Le développement n’aura aucun sens s’il n’est pas solidaire, authentique et intégral. Ce travail s’inscrit dans une démarche consistant à construire une version authentiquement africaine du développement. Celle-ci est indissociable d’une philosophie de l’éducation pour l’Afrique, dont l’exploitation et la construction seront les objectifs de cette thèse. Un penseur s’est déjà engagé sur cette voie : c’est Jacques Maritain. En s’opposant à une philosophie libérale de l’éducation, il a ouvert les perspectives d’une éducation au développement solidaire. Dans le contexte de l’Amérique latine, un autre penseur et pédagogue, Paulo Freire, a réfléchi sur un paradigme éducatif alternatif. La recherche d’une nouvelle philosophie éducative pour l’Afrique passe par l’étude comparative de ces deux auteurs contemporains. / The notion of the development of Africa is primarily tributary to its history and specifically to that of its independence. The African people expected that the accession to political independence would be followed by the economical independence that is instrumental in human development. The African Educational system has imported the western education prototype and has put in place free market policies instead of training/educating/moulding individuals capable of contributing with their intellectual and practical knowledge towards the making of a fair society that enhances development. To date, it is out of question to stick to this model. Development will not have any meaning if it is not genuine, showing solidarity and inclusiveness. This work is intended to conceive a typically genuine African model of development. This is ultimately linked /inseparable to the African philosophy of education whose concerns and making will constitute the objectives of this thesis. A philosopher, Jacques Maritain has already explored that possibility. While opposing the liberal education system, he has opened prospects to education for [development that shows solidarity /communal development] . Within Latin America’s context, another philosopher and educationist, Paulo Freire, has considered an alternative education paradigm. The search for a new philosophy of education for Africa is tributary to the comparative study of these two contemporary scholars.

Thesis advisor: Mary Jo Iozzio / Thesis (STL) — Boston College, 2015. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.

No description available.

L'objectif de cette étude consiste à synthétiser les figures de solitaires chez Albert Camus. Ses personnages, ainsi que l'auteur, se tiennent souvent à distance d'autrui et s'enferment dans un espace clos. En comparant ces personnages solitaires aux images que Camus nous présente à propos de la création, nous montrons, dans un premier temps, que la solitude concerne les racines de son activité créatrice et la naissance de la narration dans son œuvre. Malgré leur nécessité de solitude, ses personnages espèrent, en même temps, établir un contact humain. Il est possible de trouver, dans leur dilemme, les deux aspects de la solitude : l'aspect fermé et oppressif qui les conduit littéralement à l'isolement, et l'aspect ouvert et libérateur qui leur sert à prendre conscience de l'existence d'autres solitaires et à former une collectivité. Chez Camus, ce sont les artistes qui jouent un rôle de pont, permettant ainsi que les solitaires agissent pour la solidarité. En portant notre attention sur ces deux aspects, nous cherchons ensuite l'existence d'une nouvelle relation entre la solitude et la solidarité, et réfléchissons également sur la communauté qui unit les solitaires chez Camus. Nous analysons enfin « la pensée de midi » qu'il atteint après de longues considérations sur l'absurde et la révolte, du point de vue des attitudes que les solitaires ont en face de diverses frontières. / The purpose of this study consists in synthesizing the figures of solitaires in Albert Camus. His characters, as well as the author, often distance themselves from others and confine themselves to a closed space. By comparing these characters with images which Camus have about the creation, we try to show, at first, that the solitude concerns the roots of his creative activity and the birth of the narration in his works. Despite their need for solitude, Camus’s characters hope to establish human contact at the same time. It is possible to find, in their dilemma, the two aspects of the solitude : the closed and oppressive aspect which literally leads them to isolation, and the open and liberating one which help them to be conscious of other solitaires and to form a community. And in his works, it is artists that act as a mediator, allowing solitaires to act for solidarity. By looking at these two aspects, we try to find a new relationship between the solitude and the solidarity, and also think about Camus’s community which bring solitaires closer to each other. We finally analyze “The thought on Midday” which he reaches after long considerations of the Absurd and the Rebellion, from a point of view of attitudes when solitaires face different frontiers.

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In this dissertation, I build on contemporary theoretical perspectives to interpret characteristics of contemporary cowboy culture. Specifically, I target the image of the cowboy in relation to solidarity. I assume that contemporary cowboy culture is an illusion or simulacra of something, something maybe once authentic. Now, it is built around language games, illusion, image and many other postmodern phenomena. Even so, in this work I explore how postmodernism is useful, which many are hesitant to do. This is a new twist or at least an interesting study in contrast to the enlightenment project. I rely heavily on theoretical discussion, qualitative analysis, participant observation and interpretive interactionism to accomplish this study and engage this culture. I integrate this approach into the continuing question about progress and the relationship between postmodernism and modernism, which is characterized here by McDonaldization. I find contemporary society provides opportunities to celebrate the benefits and development of postmodern social bonding. As a result, postmodernism, characterized by chaos, contradiction, and especially illusion is found to actually create solidarity and allow for Jungian rebirth of something authentic.

Thesis (M.A.)--Ohio State University, 2009. / Title from first page of PDF file. Includes vita. Includes bibliographical references (p. 32-36).

No description available.

Thesis (M.A. in Security Studies (Europe, Eurasia))--Naval Postgraduate School, June 2008. / Thesis Advisor(s): Abenheim, Donald ; Moran, Daniel. "June 2008." Description based on title screen as viewed on September 2, 2008. Includes bibliographical references (p. 69-75). Also available in print.