Pour Simone Weil, le malheur est « quelque chose de spécifique, irréductible à toute autre chose, comme les sons, dont rien ne peut donner aucune idée à un sourd-muet ». Il s’apparente à un sacrement, à un rite sacré susceptible de rapprocher l’homme du divin. Et si la pensée weilienne se révèle non-conformiste pour aborder la figure du malheur, c’est parce qu’elle ne se limite pas à une tradition unique, mais trouve écho tant dans la religion chrétienne et le Nouveau Testament que dans la philosophie grecque de l’antiquité – principalement le stoïcisme et le platonisme – et dans certains textes orientaux tels que la Bhagavad-Gîtâ et le Tao Te King. Par un singulier amalgame de ces influences, Weil donne naissance à une méthode spirituelle dont une des étapes fondamentales est le malheur, thème très fécond pour dénouer et affronter le dialogue entre spiritualité et contemporanéité. Parce que cette méthode ne peut pleinement être appréhendée que sur la frontière de l’athéisme et de la croyance religieuse, approfondir ses implications permet d’interroger les traces du sacré dans les civilisations occidentales. Retracer les étapes de son développement permet également de sonder le rapport qu’entretiennent les hommes avec le malheur, ainsi que de porter un regard sensible sur une époque où l’actualité fait souvent état des malheureux alors que le malheur d’autrui semble être une réalité à fuir. / For Simone Weil, a calamity is “something specific that cannot be reduced to anything else, just as sounds are inconceivable for a deaf-mute.“ It resembles a sacrament, a sacred rite bringing man closer to the divine. Weil’s thinking with regard to the notion of calamity appears nonconformist because it does not limit itself to a single tradition, but finds echoes simultaneously in the Christian religion and the New Testament, in ancient Greek philosophy - mainly Stoicism and Platonism - and in certain eastern texts such as the Bhagavad-Gita and the Tao Te King. By a strange combination of these influences, Weil gives birth to a spiritual method of which one of the fundamental stages is “calamity”, a very fertile ground for opening up and coming to terms with the dialogue between spirituality and contemporaneousness. Because this method can be completely understood only at the boundary between atheism and religious faith, examining its implications allows for questioning the traces of the sacred in Western civilizations. Retracing the stages of its development also allows for reflecting on the relationship between man and calamity or catastrophy, permitting as well a measured consideration of an epoch when current events often bring to the fore the calamitous fate of others as a reality to be avoided at all costs.

Doctorat en philosophie et lettres / info:eu-repo/semantics/nonPublished

This paper aims to explore how religious and spiritual experiences are conveyed in Karin Boye's novel Kris (English translation: Crisis). I study these experiences in the novel by using the French philosopher and mystic Simone Weil's theories of affliction and decreation. The study seeks answers to the following questions: which experiences in the novel are presented as Malin's spiritual experiences? How does Boye portray these spiritual experiences? What can we learn about Malin's spiritual experiences through Weil's theories of affliction and decreation? Affliction is a word that Weil uses to describe a specific suffering. Decreation is a term connected to Weil's idea that the only freedom humans are allowed is to give their consent to God, and give up their created self to become an uncreated self. The result of my analysis is not that Weil's concepts fit perfectly with what happens to Malin in the novel. But her philosophy proves to be useful when it comes to analyzing how Malin must suffer to learn how to uncreate herself, to be able to grow and develop a new self. This happens when she starts questioning the hierarchies that exist in her own family, within the education system, how and what the church teaches and preaches. In the middle of this crisis, she realizes that she is in love with Siv, a woman who she studies with. This love comes with more suffering, but also with a new spirituality that is created through love and light. In her new spirituality she can see things more clearly and it contains more love and light, compared to her earlier spirituality. This love and light are also connected to Weil's ideas in my paper.

This paper presents a theoretical growth model that extends the Mankiw-Romer-Weil [MRW] model by accounting for technological interdependence among regional economies. Interdependence is assumed to work through spatial externalities caused by disembodied knowledge diffusion. The transition from theory to econometrics leads to a reduced-form empirical spatial Durbin model specification that explains the variation in regional levels of per worker output at steady state. A system of 198 regions across 22 European countries over the period from 1995 to 2004 is used to empirically test the model. Testing is performed by assessing the importance of cross-region technological interdependence, and measuring direct and indirect (spillover) effects of the MRW determinants on regional output. (author's abstract)

This paper presents a theoretical growth model that extends the Mankiw-Romer-Weil [MRW] model by accounting for technological interdependence among regional economies. Interdependence is assumed to work through spatial externalities caused by disembodied knowledge diffusion. The transition from theory to econometrics leads to a reduced-form empirical spatial Durbin model specification that explains the variation in regional levels of per worker output at steady state. A system of 198 regions across 22 European countries over the period from 1995 to 2004 is used to empirically test the model. Testing is performed by assessing the importance of cross-region technological interdependence, and measuring direct and indirect (spillover) effects of the MRW determinants on regional output. (author's abstract)

Made available in DSpace on 2016-04-27T17:26:58Z (GMT). No. of bitstreams: 1 Aparecido de Assis.pdf: 556326 bytes, checksum: 683b9362e8b05c6bfe7a33894db051f3 (MD5) Previous issue date: 2011-10-18 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This thesis aims to examine the theme education and morals in the three philosophical Works of Eric Weil: Logic of Philosophy, Moral Philosophy and Political Philosophy. For Weil, education can only be justified if it is based on morality, according to the purpose for which it is intended, which is to lead man to a moral reflection through reason. The reflection seeks to solve the conflict on man with his empirical character, which he presents himself as being an immoral and violent. Weil characterized the violence as contrary to reason, that is, as negation of coherent discourse. However, violence is understood in two senses: negative and positive. In a negative sense, it is pure violence, radical, which must be combated. In this sense, it is understood as violence against the moral, humanitarian and community of people living in the community. In a positive sense, it is the use of reason to transformation of a violent man to be reasonable. As an educator, philosopher makes use of positive violence to eliminate negative violence, thus promoting non-violence in society. This is the ultimate meaning of moral education / Esta tese tem por objetivo analisar o tema educação e moral nas três obras filosóficas de Éric Weil: Lógica da Filosofia, Filosofia Moral e Filosofia Política. Para Weil, a educação só se justifica se estiver fundada na moral, em função do fim a que ela se destina, que consiste em conduzir o homem a uma reflexão moral pela via da razão. Essa reflexão procura resolver o conflito do homem com o seu caráter empírico, pelo qual ele se apresenta como um ser imoral e violento. Weil caracteriza a violência como contrária à razão, ou seja, como negação do discurso coerente. No entanto, a violência é compreendida em dois sentidos: o negativo e o positivo. No sentido negativo, ela é violência pura, radical, que precisa ser combatida. Nesse sentido, ela é compreendida como violência contra os princípios morais, humanitários e comunitários das pessoas vivendo em comunidade. No sentido positivo, ela é o uso da razão visando a transformação do homem violento em um ser razoável. Como educador, o filósofo serve-se da violência positiva para eliminar a violência negativa e, assim, promover a não-violência na sociedade. Este é o sentido último da educação moral

Made available in DSpace on 2016-04-27T17:26:53Z (GMT). No. of bitstreams: 1 Francisco Valderio Pereira da Silva Junior.pdf: 542668 bytes, checksum: ccfbcdb6d1e003f06261b21551d49cf2 (MD5) Previous issue date: 2010-10-29 / Fundação de Amparo à Pesquisa do Estado do Maranhão / This work reflects on some aspects of the political thought of Eric Weil, particularly on his Theory of the State in debate with Hegel and Marx. Marxism, understood as current political philosophy centered on the problem of liberation of the man on the historical plane, is incorporated into the project of political philosophy Weil. The Weil's Theory of the State seeks to respond to the problems of conflict between State and Society in a manner different from that which was undertaken by Marx. In the weilian thinking, the which tears apart the individual is their situation in a historical community in conflict with modern society progressive. This duality reaches its peak in the tension between community, society and state. It is here that the state is dialectically conceived as mediator and revolutionary agent for achieving freedom in the rational structure of the modern world. The Philosophy thinks about the political reality on the horizon of meaning of human action, so that the concrete political action aims the freedom of individuals, within the State, and the improving the morale of the community / A presente dissertação reflete sobre alguns aspectos do pensamento político de Éric Weil, particularmente a sua teoria do Estado em debate com Hegel e Marx. O marxismo, compreendido como corrente político-filosófica centrada no problema da libertação do homem no plano histórico, é incorporado no projeto da filosofia política de Weil. A teoria weiliana do Estado busca responder aos problemas da oposição entre Sociedade e Estado de maneira diferente da que foi empreendida por Marx. No pensamento weiliano o que dilacera o indivíduo é a sua situação numa comunidade histórica em conflito com a sociedade moderna progressiva. Essa dualidade atinge seu ponto máximo na tensão entre comunidade, sociedade e Estado. É nesse quadro que o Estado é concebido dialeticamente como agente mediador e revolucionário por concretizar a liberdade na estrutura racional do mundo moderno. Cabe à filosofia pensar a realidade política no horizonte do sentido da ação humana, de modo que a ação política concreta tenha em vista a realização da liberdade dos indivíduos no interior do Estado e ao aperfeiçoamento da moral da comunidade

Nous nous intéressons à un aspect quantitatif du dix-septième problème de Hilbert : construire une famille de polynômes en deux variables, à coefficients réels, de degré 8 en l'une des deux variables qui sont positifs mais ne sont pas somme de trois carrés de fractions rationnelles.<br /><br />Comme expliqué par Huisman et Mahé, un polynôme donné P en deux variables à coefficients réels, totalement positif, unitaire, sans facteur carré et de degré multiple de 4 en l'une des variables est une somme de trois carrés de fractions rationnelles si et seulement si la jacobienne d'une certaine courbe hyperelliptique (associée à P) possède un point ”antineutre”.<br /><br />Grâce à ce critère, et en suivant une méthode de Cassels, Ellison et Pfister, nous résolvons notre problème : à l'aide d'une 2-descente, nous montrons que la jacobienne associée à un certain polynôme positif est de rang de Mordell-Weil nul, puis nous vérifions que cette jacobienne n'a aucun point de torsion antineutre.

We give a proof of the Oka-Weil theorem which states that on compact, polynomially convex subsets of Cn, holomorphic functions can be approximated uniformly by holomorphic polynomials. / Vi ger ett bevis av Oka-Weil sats som säger att på kompakta och polynomkonvexa delmängder av Cn kan holomorfa funktioner approximeras likformigt med holomorfa polynom.

This thesis follows up the results of article A. Drápal a I. M. Wanless, On the number of quadratic orthomorphisms that produce maximally nonassociative quasigroups. This paper dealt with the density of maximally non-associative quasigroups of a certain cons- truction. However, certain cases had to be neglected in the calculations due to restrictive conditions. The examination of these cases is the subject of this work. It turned out that the asymptotic behavior in the general case as in the article differs from the beha- vior in cases examined in our work. In addition to the calculations themselves, the work contains a theoretical introduction with an explanation of the constructions used in the previous article, as well as our own theory necessary for our calculations. In addition, we experimentally verified our results. 1