This study developed the software named as &ldquo / Physical World&rdquo / which is a virtual laboratory program focusing on Newtonian Physics, which supports two modes called the &ldquo / studying by observation&rdquo / and &ldquo / studying by programming&rdquo / . In &ldquo / studying by observation&rdquo / mode, the motion is calculated due to equations known by the computer. And in &ldquo / studying by programming&rdquo / mode, students write equations of motion and the computer calculates motion due to those equations. A total of six high school second grade students studied force and motion concepts, using Physical World with assistance of one instructor, six hours each. Two of the students studied with &ldquo / studying by observation&rdquo / , two of the students studied with &ldquo / studying by programming&rdquo / , and two of the students studied with use of both of the modes. All students received a test with 10 items chosen from FCI as a pretest and received the same test as a posttest. Students&rsquo / test results were examined to find effects of Physical World&rsquo / s two modes and use of both of the modes over misconceptions about physics. Their actions and responds were examined to find Physical World&rsquo / s effects on scientific thinking for each of the three groups. Four specialists from related fields examined the software and filled evaluation forms and stated feedbacks. From the responds of students during the studies, evidence of positive effect of using the &ldquo / studying by programming&rdquo / mode on scientific thinking was found. And evidence of positive effect of using both modes on misconceptions was found.

Cette thèse se propose de mette en évidence la façon dont Salvatore Quasimodo perçoit le sensible comme un tissu de « signes » qu’il apparente à des messages de l’invisible. Celui-ci les guette dans une quête spirituelle et existentielle générée par son incapacité à habiter harmonieusement le sensible, qu’il tente de combler par un rapport fusionnel à l’invisible : ses premiers poèmes s’apparentent à une solipsiste et onirique sublimation de la souffrance du « je » lyrique dont Dieu est l’interlocuteur unique, dans un dialogue où les mots sont remplacés par les signes. La seconde guerre mondiale introduit un premier changement d’indexation dans le rapport du poète au monde, l’obligeant à une redéfinition de son rapport à l’invisible et, par conséquent, au sensible. Son catholicisme se mue alors en humanisme, manifestation laïque d’une foi qui, elle, ne vacille pas. Au moment où il cesse de croire en Dieu, le poète se met à croire en l’homme. Cet élan enthousiaste est cependant de courte durée : l’homme dont Quasimodo avait rêvé de faire un héros se révèle aussi décevant que Dieu. Le poète se sent alors trahi par l’un comme par l’autre et constate avec amertume la déréliction des signes. Le dernier recueil du Sicilien, Dare e avere, introduit une ultime rupture dans son rapport au monde : celui-ci apparaît soudainement comme réconcilié avec le sensible comme avec l’invisible, dans une plénitude épiphanique. Mais ce qui pourrait à première vue apparaître comme l’accomplissement heureux d’un douloureux parcours initiatique se révèle trompeur : ces derniers recueils sont en réalité une sublimation littéraire de la terreur que ressent le poète à l’approche de la mort. / This thesis aims to show that Salvatore Quasimodo apprehends the physical​​ world as a network of signs he identifies as messages from the invisible world.  He watches out for them in a spiritual and existential quest originating in his inability to live in harmony in the physical world, which he tries to overcome by developing a close relationship with the invisible world. His early poems display the solip​si​​stic sublimation of the sufferings of the poetic voice conversing with God, words being replaced with signs. The Second World War brings about the first major adjustment in the poet's relation to the world, leading him to reconsider his relation to the invisible and, consequently, to the physical world. This is when his Catholic faith turns into a form of humanism, the non-religious expression of an unfaltering faith. As the poet stops believing in God, he starts believing in man. But this fervour does not last, as Quasimodo understands that men are just as cruel as God. The poet Now feeling betrayed by both, the poet acknowledges the dereliction of signs. His last collection, Dare e avere, displays a last alteration in his relation to the world, as he appears to be reconciled with both the physical and the invisible worlds. But what might appear as the happy outcome of a painful initiatory journey proves deceptive : the last collections of poems are actually but a way for the poet to sublimate his growing terror of approaching death.