Thèses (Ph.D.)--Université de Sherbrooke (Canada), 2000. / Titre de l'écran-titre (visionné le 20 juin 2006). Publié aussi en version papier.

Ce travail de recherche a pour but de circonscrire, dans la pensée sartrienne des années 1960, le périmètre au sein duquel l’éthique se constitue comme possibilité de la pensée critique, c’est-à-dire comme assomption subjective de la politicité de celle-ci. Notre lecture considère les manuscrits sartriens des années 1960 sur l’éthique dialectique comme un complément fondamental de l’expérience critique conduite dans la Critique de la Raison dialectique (avril 1960). Dans cet ouvrage majeur, Sartre lie la possibilité de rendre une histoire intelligible à une refondation de la dialectique en tant que méthode d’analyse du concret historique. A partir d’une telle refondation, il devient possible de déterminer les bases épistémologiques d’une anthropologie historique et structurelle, aussi bien que les conditions de surgissement de l’agir en commun des hommes. Une fois fixés ces points, la recherche tourne autour de deux axes principaux. Le premier évalue, sur un plan à la fois méthodologique et épistémologique, l’effort sartrien visant à fournir une théorie de la connaissance au marxisme, considéré comme une expérimentation théorico-pratique encore à accomplir. A ce niveau, la méthode régressive-progressive de Sartre a été confrontée avec celle utilisée par Marx dans la critique de l’économie politique, afin d’en évaluer les points de proximité et de dépassement. Autour du deuxième axe, transversal au premier, on voit se profiler le noyau éminemment historico-politique : la compréhension dialectique des événements qui marquent subjectivement (et donc politiquement) le cours du temps historique, n’est pas séparable d’une interrogation sur l’historicité des sujets impliqués dans ce même mouvement. Pour cette raison, le statut de la subjectivité chez le Sartre des années 1960 a été interrogé à travers une analyse concernant le caractère normatif du social. Le focus sur la notion de normativité a permis, d’un côté, de comprendre l’intériorité réciproque entre la subjectivation et l’objectivation ; et, de l’autre, de fixer les bases pour une axiologie marxiste. Une telle approche permet de valoriser l’efficacité historique de la dimension éthique de la praxis, en l’assumant comme prisme à travers lequel Sartre analyse les problèmes posés par le stalinisme et les luttes de libération anticoloniale. Cela nous a conduit enfin à questionner la torsion imposée par Sartre à la notion de besoin qui devient, d’un point de vue matérialiste, la racine d’une éthique comme passage obligé pour toute politique. / The aim of this research is to delineate, within the Sartrian thought of the Sixties, the mobile perimeter inside which to define ethics as the overcoming possibility for a critical thought. In other words: as the subjective assumption of its political dimension. The shift of Sartre’s historical-political thought follows a development not yet studied enough by scholars. The manuscripts of the Sixties about dialectical ethics appear as the fundamental completion of the dialectical experience of the Critique de la Raison dialectique (1960). Sartre was not able to publish the second part of the book during his life: indeed, the blockage of that work is the result of the structural limit of every attempt to conceptualize historical experience. In the Critique, the possibility to make a single history intelligible depends on a refoundation of dialectics as research method for concrete historical reality. Starting by such refoundation, it becomes possible to define the epistemological basis of a historical structural anthropology, and the conditions for the insurgence of human collective action at the same time. In our interpretation, this approach is out of a future perfect’s logic that means out of the core of the modern sovereignty’s system. Once fixed those points, the research moves around two principal problematic axis. The first evaluates the methodological and epistemological accuracy of Sartre’s attempt to formulate a theory of knowledge for Marxism, considering this one as a theoretical-practical experiment yet to be done. At this point, Sartre’s regressive-progressive method is compared to Marx’s method of critique of political economy, evaluating affinity aspects and overcoming lines. Around the second axis, transverse to the first, the more properly historical-political plexus finds its profile: the dialectical comprehension of events connoting subjectively (that means politically) historical time’s flow isn’t detachable from questioning about the historicity of subjects involved in this flowing. For this reason, in the Sartrian thought of the Sixties the subjectivity’s status is analyzed questioning the normative disposition of social sphere: focusing on normativity allows to understand the mutual implication of subjectification and objectification, in addition to locating basis for a Marxist axiology. Moreover, this perspective allows to improve historical effectiveness of praxis’s ethical dimension. This one is the lens by which Sartre analyzes both Stalinism and colonial liberation struggles, but also the point of clarification of the torsion he imposes to the notion of longing. Materialistically, with the longing Sartre discovers the root of an ethics as the necessary step for every politics. / Il lavoro di ricerca si propone di circoscrivere, all’interno del pensiero sartriano de-gli anni ’60, il perimetro mobile entro cui si definice l’etica come possibilità ulteriore del pensiero critico, come assunzione soggettiva della sua politicità. Lo spostamento operato nella riflessione storico-politica di Sartre si compie in una direzione – seguita finora solo parzialmente dagli interpreti ‒ volta ad assumere i manoscritti degli anni ’60 sull’etica dialettica come complemento fondamentale dell’esperienza critica condotta nella Critique de la Raison dialectique (1960) ‒ il cui blocage, esito di un limite struttu-rale ed interno ad ogni concettualizzazione dell’esperienza storica, impedirà la pubbli-cazione del secondo tomo dell’opera. Nella Critique, la possibilità di rendere una storia intelligibile è sospesa alla rifondazione della dialettica come metodo d’indagine del concreto storico. A partire da tale rifondazione è possibile determinare tanto le basi epi-stemologiche di un’antropologia storica e strutturale, quanto le condizioni d’insorgenza dell’agire in comune degli uomini. Nella nostra lettura, tale prospettiva si sottrae alla logica del futuro anteriore, caratterizzante il moderno dispositivo sovranista. Fissati questi punti, la ricerca ruota attorno a due assi problematici principali. Il primo valuta, su un piano al contempo metodologico ed epistemologico, la tenuta del tentativo sar-triano di fornire una teoria della conoscenza al marxismo, reso possibile dalla convin-zione che quest’ultimo sia un esperimento teorico-pratico ancora da compiere. A questa altezza, il metodo regressivo-progressivo di Sartre viene confrontato con quello adottato dal Marx critico dell’economia politica, per valutarne i punti di vicinanza e di supera-mento. Attorno al secondo asse, trasversale al primo, si profila il plesso più propriamen-te storico-politico: la comprensione dialettica degli eventi che connotano in senso sog-gettivo (e quindi politico) il corso del tempo storico, non è separabile da un’interroga-zione sulla storicità dei soggetti che, in tale movimento, sono implicati. Per questo mo-tivo, lo statuto della soggettività nel pensiero sartriano degli anni ‘60 viene analizzato mediante un’interrogazione sul carattere normativo del sociale: il focus sulla nozione di normatività permette infatti da un lato, di comprendere l’interiorità reciproca di sogget-tivazione ed oggettivazione e, dall’altro, d’individuare le basi per un’assiologia marxi-sta. Tale prospettiva consente di valorizzare l’efficacia storica della dimensione etica 4 della praxis, attraverso cui Sartre analizza i problemi posti dallo stalinismo e dalle lotte di liberazione coloniale, ma anche d’illuminare la torsione cui egli sottopone la nozione di bisogno per farne, materialisticamente, la radice di un’etica che diviene passaggio obbligato per ogni politica.

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The controversial play Waiting for Godot by Samuel Beckett is a play in which nothing but waiting really seems to happen. Throughout the play, the two characters Vladimir and Estragon continue waiting for Godot despite the fact that he never comes. While they are waiting they appear to conduct absurd and meaningless exchanges and games to pass the time. This essay explores the nature of the waiting for the absent character Godot: what is implied by this persistent waiting and what is the result of them doing so? The essay tries to explain the waiting through exploring the ideas of habit. Furthermore, it also deals with existential theories of consciousness and meaning through the ideas of Sartre. The essay argues that the meaning of the play emerges through the two characters’ act of waiting, and that the seemingly meaningless activities that Vladimir and Estragon perform are highly important as they provide the two characters with their raison d’être. The essay also shows that the two characters’ existence is dependent on Godot, because through the acknowledgement that he exists and in the hope that he will come to save them, they create their own rationale for waiting, regardless of it being true or not. Thus Vladimir and Estragon are able to create their meaning by choosing to continue waiting for Godot. They are also able to create this meaning through the conscious interaction between their surroundings and one another by the games they play while waiting. The essay also argues that the waiting is a conscious choice, and that the seemingly unreflective habitual games they play are as well. Furthermore, the choice of waiting is then reflected in the audience by their conscious choice to watch the play and join the character in their waiting for Godot. Thus, Beckett has created a play in which the focus is the experience and meaning of waiting, regardless of whether the one on which we are waiting will come or not.

This project engages the Existential Phenomenology of Hazel E. Barnes to demonstrate that in being-in-the-world, the world and engagement with others are prior to being. Barnes makes a significant contribution to Existential Phenomenology with her idea of good faith where, not naïve to human suffering, situatedness provides meaning and human relations offer opportunity for learning. After providing a biographical and philosophical background of Barnes, discussion turns to the idea of mythodology posited as an interpretive approach for studying the human condition. Myth continues as a cultural element for Existential dwellings, where group-in-fusion praxis is situated within organizations. Discussion then moves from group to Existential interpersonal relations with looking-at-the-world-together, which involves love, imagination, and communicative learning to fulfill projects and find meaning in organizations. Dwelling places and engagement with others provide a meeting of horizons where Existential leaders emerge. Ideas are put into practice with Existential education, an alternative to Humanistic education, where universities may be dwelling places for the Existential engagement of ideas. Existential education does not provide answers or prescription, but offers hope for enlarging students' existence with others in the life world. The works of Barnes demonstrate a necessity of a `communicative turn' in business ethics and leadership studies to be responsive to the demands of the historical moment. / McAnulty College and Graduate School of Liberal Arts; / Communication and Rhetorical Studies / PhD; / Dissertation;

The drama of Jean-Paul Sartre is primarily an investigation into the meaning of the human condition. The question of primary concern is: What does it mean to be a human being? Through his drama, Sartre reveals the nature of the existential situation. This thesis looks at five plays of Sartre and discusses the philosophical ideas in each.

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Made available in DSpace on 2019-03-29T23:54:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2014-09-03 / Being a humanist, existential and phenomenological perspective, gestalt therapy proposes a conception of man guided on the freedom to be and also the facticity of existence, living mainly through his body. If man has no essence a priori, but it makes existence from his freedom to be, according to Sartre's existential phenomenology, this happens every day, in every choice, and reveals itself, objectively, in a body that is, in fact, here now, marked by historically constructed meanings in a particular culture. So, too, is in the body that one can find the culture and the senses to which the person was exposed and she attributed herself. The body is then the means by which occur manifestations of human existence; is the man existing in a particular place, a particular culture and at a particular time. In this sense, reflect on the construction of representations of the body and psychotherapeutic practices in contemporary and, more precisely, on working with the body in gestalt therapy is a worthy goal within a phenomenological perspective, which treats of man in situation. So, discuss the work with the body in gestalt therapy from a dialogue with the existential phenomenology of Jean-Paul Sartre is the goal of this work. It is a literature review on the topic in the gestalt approach and a dialogue with the conception of the body present in Sartre's existentialist ontology. Is in existential phenomenology sartreana that one can find an approach of the body situated in the world, without, however, ceasing to be a project. In it, find the man in situation, moving in a context of world that is meant for his action. If gestalt therapy is a phenomenological approach, the Sartrean lens can clarify this practice, especially if is considered that Sartre discusses the basic theories of this psychotherapeutic approach. 8 Keywords: Body. Gestalt therapy. Existential phenomenology. Sartre. / Sendo uma perspectiva humanista, existencial e fenomenológica, a gestalt-terapia assume uma concepção de homem pautada na liberdade de ser e, também, na facticidade da existência vivida, principalmente, por meio do seu corpo. Se o homem não tem essência a priori, mas se faz existência a partir da sua liberdade de ser, conforme a fenomenologia existencial sartreana, isto ocorre a cada dia, em cada escolha, e se revela, objetivamente, num corpo que é, de fato, aqui-agora, marcado por sentidos construídos historicamente e numa determinada cultura. Assim, também, é no corpo que se pode encontrar a cultura e os sentidos aos quais a pessoa foi exposta e ela mesma se atribui. O corpo é, então, o meio pelo qual ocorrem as manifestações da existência humana; é o homem existente num determinado lugar, numa determinada cultura e num determinado tempo. Nesse sentido, refletir sobre a construção de sentidos sobre o corpo e das práticas psicoterápicas na contemporaneidade e, mais precisamente, sobre o trabalho com o corpo na gestalt-terapia é um valioso objetivo dentro de uma perspectiva fenomenológica, que trata do homem em situação. Assim, discutir o trabalho com o corpo na gestalt-terapia a partir de um diálogo com a fenomenologia existencial de Jean-Paul Sartre é o objetivo deste trabalho. Faz-se uma revisão da literatura sobre o tema na abordagem gestáltica e uma interlocução com a concepção de corpo da ontologia existencialista sartreana. É na fenomenologia existencial sartreana que se pode encontrar um enfoque do corpo situado no mundo, sem, no entanto, deixar de ser um projeto. Nela, encontra-se o homem em situação, em movimento, num contexto de mundo, que é significado por conta de sua ação. Se a gestalt-terapia é uma abordagem fenomenológica, a lente sartreana pode esclarecer esta prática, 6 principalmente se considerarmos que Sartre discute as suas teorias de base desta abordagem psicoterapêutica. Palavras-chave: Corpo. Gestalt-Terapia. Fenomenologia Existencial. Sartre.

The use of masks in performance and actor training is often linked to the imagination, but there is seldom discussion of the nature of this imaginary link. Using the philosophy of Jean-Paul Sartre (most especially his work The Imaginary) and the writings of modern mask theorists, this dissertation examines the relationship between masks and the imaging consciousness in both masked actors and the audiences who observe them. We discover that a mask is an analogon for an Other and that a mask authorizes games of identity which play out imaginatively in the performance milieu. In fact, generally speaking, a mask in performance is apprehended in a more imaginative way than a non-masked performance. Further than this, the mask illustrates the basic nature of the human consciousness and identity espoused by Sartre: that who we are is not a product of our psychology, but rather, the product of our imaginations and our choices. The dissertation concludes by suggesting that masks point to an alternative approach to character creation which likewise rejects psychology, and instead relies on physicality, abstraction, and ambiguity, all of which are essential to activating the imaging consciousness.

Aquesta tesi se centra en la Teoria de la Metàfora Conceptual i la filosofia experiencialista de George Lakoff and Mark Johnson i en la filosofia existencialista de Jean-Paul Sartre.En el primer capítol estudiem les obres de Lakoff i Johnson sobre la Metàfora (1980, 1999) i també fem una revisió crítica de les més importants reformulacions, ampliacions i crítiques que ha rebut la teoria.En el segon capítol fem una comparació entre experiencialisme i existencialisme a través del concepte d'imaginació un element clau en ambdues teories.En el tercer i darrer capítol examinem les metàfores centrals que podem descobrir en el llibre més important de l'existencialisme: L'être et le Néant de Jean-Paul Sartre (1943a). Com si es tractés d'un nou capítol de Lakoff & Johnson (1999) centrarem la nostra atenció en aquest importantíssim llibre de Sartre per tal de descobrir quines metàfores sostenen el seu sistema. L'anàlisi es basarà en la teoria de la Metàfora Conceptual (tal com es presenta a Lakoff & Johnson 1999) i en la idea clau en aquest mateix llibre que la metàfora és una habilitat essencial que ens permet construir sistemes filosòfics.Finalment, un apartat de conclusions tancarà la tesi per tal de recollir les principals propostes que han estat defensades al llarg del treball. / This dissertation deals with Conceptual Metaphor Theory and Experientialist philosophy by George Lakoff and Mark Johnson and Existentialist philosophy by Jean-Paul Sartre. In the first chapter we study Lakoff and Johnson's works on Metaphor (1980, 1999) and we also do a critical review of the most important revisions, extensions and criticisms related to the theory.In the second chapter we do a comparison between experientialism and existentialism by means of the concept of imagination a key component of both theories. In the third and last chapter we examine the central metaphors that we can discover in the most important book of existentialism: Jean-Paul Sartre's (1943a) L'être et el Néant. As though it were another chapter in Lakoff & Johnson (1999) we will pay attention to this very important book of Sartre's in order to discover which metaphors sustain his system. The analysis will be based on Lakoff & Johnson's Conceptual Metaphor Theory and Lakoff & Johnson's (1999) key idea that metaphor is an essential skill that allows us to build philosophical systems. Finally, a part of Conclusions will close the dissertation in order to summarize the key proposals defended throughout the work.