Cette recherche se situe dans le cadre de la théorie anthropologique du didactique (TAD) et a pour point de départ le constat d’une inégale diffusion des connaissances mathématiques opérationnelles dans les sociétés contemporaines. Au contraire des explications spontanées qui voient l’origine de ce phénomène dans une « propriété » des individus, dont beaucoup seraient rétifs, par nature ou par expérience, au « fait mathématique », cette recherche regarde de telles manifestations comme des symptômes individuels dont il s’agit d’étudier les causes à la lumière de la didactique entendue comme science des conditions et contraintes de tous niveaux déterminant la diffusion (et la non-diffusion) des connaissances. Les résultats obtenus permettent d’envisager une nouvelle définition du contrat gouvernant le rapport des personnes et des institutions à leurs besoins mathématiques. / The framework of this research is the anthropological theory of the didactic (ATD). It takes as its starting point the uneven diffusion of a working knowledge of mathematics in contemporary societies. Unlike most spontaneous causal explanations in terms of “properties” of individuals, many of whom are thought to be averse to mathematics (either by nature or experience), this research construes such manifestations as individual symptoms to be interpreted in the field of didactics, regarded as the science of the conditions and constraints of all levels that determine the diffusion (and nondiffusion) of knowledge. The results arrived at allow us to contemplate the possibility of reconfiguring the relation of persons and institutions to their mathematical needs.

The thesis deals with search for the meaning of human life in present time from the philosophical and theological point of view of Egon Bondy. Bondy perceives a human being as a biological and intellectual unity in which the peak of evolution has been reached. However, as to Bondy, this ?peak? has to be overcome, humans have to transcend and renew their humanity, otherwise they would get stuck at the place momentary reached where they are not happy and stand without any meaning. Bondy brings the concept of a ?non-substance model? of ontological reality, in which the attempts to find a common path for both theology and philosophy. This way we can also follow Egon Bondy?s development from atheism to the acceptance of ?living God?. Bondy reaches the opinion that human faith in God and the reception of grace offer person?s life the feeling of fulfilment which contemporary humanity has been so much lacking. Bondy hints at his spiritual experience of ?splendour inside?, where he could feel that the meaning of life cannot be reached by one?s own activity or just ?ordered?. The meaning of life can only be humbly expected.