La « langue du coma » peut être une locution surprenante, si l’on considère que le coma est le silence de la parole du patient réanimé. Les mots « coma »et « réanimation » affectent également la parole de l’autre, le laissant souvent sans voix face à la violence d’un effondrement somatique qui ne dit pas son nom. Dans un espace où la pulsion de mort est à l’œuvre, remettant en question les divisions du temps, une langue surgit de ces interstices et vient dire quelque chose du sujet réanimé, dans sa temporalisation et sa spatialisation. En tant que langue circonstancielle, elle est composée de figures de style pour pallier d’impossibles représentations: elle place les proches et les soignants dans un véritable bilinguisme et le patient dans un statut phénoménologique d’être-au-monde. La langue, à la fois outil et objet de la psychanalyse nous permet de penser les conditions d’une réanimation psychique qui accompagnerait la réanimation médicale. / The “coma’s language” can be a surprising expression, if we regard the coma as the silence of the resuscitated patient’s speech. The words “coma” and “resuscitation” affect also the speech of the other one, often making him speechless in front of the violence of a somatic collapse that does not say its name. In a space where the death pulsion is at work, calling into question the time divisions, a language appears suddenly of its interstice and come and say something to the resuscitated subject, in its temporization and spatialization. As a circumstantial language, it is composed of figure of speech to compensate for impossible representations: it put the close relatives and the medical in a real bilingualism and the patient in a phenomenological representation “d’être-au-monde”. The language, at the same time tool and subject of the psychoanalysis allow us to think the conditions of a psychological resuscitation that would go with the medical resuscitation.

La diuisioapostolorum (« dispersion apostolique ») est un thème apocryphe qui traverse l’ensemble des lettres et des arts chrétiens de l’Antiquité et du Moyen Âge. Dans sa plus large acception, il désigne tout ce qui se rapporte au partage du monde entre les apôtres (réunion, tirage au sort), à son évangélisation (envoi et réalisation de la mission), à la fondation de sanctuaires ainsi qu’à la mort et au tombeau de ces prestigieuses figures, amiciDei. En se plaçant au niveau des représentations chrétiennes du temps et de l’espace, l’analyse de la documentation textuelle grecque et latine entre le Ier et le IXe siècle – en particulier des catalogues d’apôtres et de disciples – nous a permis de montrer que l’usage de ce thème par les lettrés témoigne à la fois de la diffusion universelle du projet chrétien de société et d’un processus double de spatialisation et de temporalisation du sacré, en ce qu’il promeut un certain nombre de loci en rapport avec la mémoire d’une communauté. Par l’établissement de parallèles entre les catalogues et d’autres genres de textes (acta, historia, gesta episcoporum), nous avons souligné que ce processus, du fait qu’il bénéficie d’abord à l’autorité dont dépend le locus valorisé, est potentiellement soutenu par elle : on a donc traité également la question de l’accaparement de l’identité civique par l’évêque. / Diuisioapostolorum (« Apostles’ dispersion ») is a recurrent apocryphal theme throughout ancient and medieval Christian humanities and arts. In the widest sense, it refers to everything concerning the division of the world between the Apostles (reunions, draws), the evangelization of the world (sending and mission), and the foundation of sanctuaries, as well as the death and tombs of these prestigious figures: amici Dei. With a focus on Christian representations of time and space, our analysis of 1st-9th Century Greek and Latin Textual documentation – in particular, lists of Apostles and disciples – has enabled us to show that the use of this theme is a testimony to both the universal dissemination of the Christian vision of society, and a dual process of spatialization and temporalization of the sacred, as it promotes a number of loci linked to the memory of a community. Paralleling the lists with other types of written works (acta, historia, gestaepiscoporum), we have highlighted the fact that this process, by benefiting in the first place the authority under which the locus is placed, was potentially supported by said authority. For this reason, we have also dealt with the question of the monopolizing of civil identity by the bishops.

The dissertation deals with the transformations of historiography and perception of the historical time in the last third of 18th and at the beginning of the 19th centuries. The central questions it investigates are: How has the way of locating (Czech) society in time changed? How did representations of past fundamentally change between 1760s and 1820s, in the era of the so-called "Sattelzeit"? What is the relationship between these changes and the way in which history was represented? What impact did the changes of media, book markets, and culture of reading have in this time? What are the political and aesthetic consequences of these changes? The answer to these questions is found in five fundamental innovations of Enlightenment historiography. These innovations (understood according to Niklas Luhmann's system theory in order to reduce complexity) - fundamentally influenced the way in which late Enlightenment thinkers conceptualized the flow of historical time and the praxis of historiography. It is about the spread of cumulative concepts of knowledge in historia litteraria related to the growth of book markets, narrativisation of the historical experience (as a result of emergence of the newly incoming fictional genres of the historical novels),, philosophy of history as a new idealistic...

This thesis investigates the semantic values of the two concepts “smallholding” (Swe. “småbruk”) and “smallholder farmer” (Swe. “småbrukare”), as well their role and function as central concepts in the public debate about the “agricultural rationalisation” (Swe. “jordbrukets rationalisering”) reform initiated by the Swedish government together with industry actors in the late 1940s. Studying articles in the newspapers published by two Swedish farmers’ associations, as well as government documents and political pamphlets, I employ the concept of “temporalisation” developed by Reinhart Koselleck as part of his theory on conceptual history in order to identify implicit and biased expectations on “modernity” ruling against smallholding as a viable form of farming in the future. I also study how rationalisation advocates’ descriptions and opinions are contested in the writings of smallholder activists and practicians. I argue that the meanings and associations attributed to smallholding and its modus operandi in the late 1940s, strongly influenced by the “agricultural rationalisation” debate of the time, disqualified it from any modernising project on grounds that were oftentimes ideological rather than rational or factual. I further argue that a misunderstanding of the modus operandi and purpose of smallholder farming, prompted by the application of industrial concepts and ideals as well as undue comparisons with other trades and professions, exaggerated the poor socio-economic status of smallholder families. This resulted in a temporalisation of the “agricultural rationalisation” debate, depicting large-scale industrial agriculture as a thing of the future and smallholding as a thing of the past.