La thèse porte sur l'histoire de Radio Vatican et de ses émissions diffusées dans plusieurs langues de sa fondation à la Seconde guerre mondiale. La recherche a démontré que Radio Vatican, moderne moyen d'apostolat fortement voulu par Pie XI, devint avec le temps un moyen de propagande et contre-propagande ainsi que de diplomatie utilisé pour défendre les positions et les décisions du Saint-Siège pendant la guerre. Radio Vatican a été étudiée comme un observatoire spécial pour aborder quelques-unes des problématiques les plus vives concernant le pontificat de Pie XII pendant la guerre: la position de l'église envers le conflit en cours, le rapport avec les régimes (fasciste italien, national socialiste, communiste, de Vichy) et avec les démocraties (Angleterre et États Unis). Les reconstructions des relations de Radio Vatican avec la Curie, l'usage qui fut fait de ce moyen, les contenus des émissions, les décisions de les diffuser, les modalités et les temps, ou ce qu'on préféra taire, tout cela a été l'occasion pour réfléchir sur le gouvernement de l'Église de Eugenio Pacelli. / This dissertation concerns the history of Vatican Radio and its broadcasts spread in several languages from its foundation to the Second World War. The research demonstrates that Vatican Radio, a modern means of apostolate strongly wanted by Pius XI, during the war had become means of propaganda and counterpropaganda, as well as of diplomacy, used to defend the positions and the decisions of the Holy See. Radio Vatican has been studied as a special observatory to approach some of the most outstanding problems concerning the pontificate of Pius XII during the war: the position of the Church towards the conflict, the relationship with the regimes (communist, Italian fascism, national-socialism, of Vichy) and with the democracies (England and the United States). The analysis of the relations between Vatican Radio and the Roman Curia, the use made of this means, the contents of broadcasts, the decision to spread them, the modalities and the times of their diffusion, or of what was preferred to keep silent, all these questions have been an opportunity to meditate upon the government of Eugenio Pacelli's Church.

Ce mémoire se veut une réflexion sur la place de l'interprétation dans un travail de traduction d’œuvres poétiques. La réflexion s'articule premièrement autour de l'exemple d'Ezra Pound, traducteur de poèmes chinois classiques. Elle se poursuit par une exploration des possibilités interprétatives contenues dans le langage lui-même, pour se conclure par une expérience subjective de traduction. J'ai choisi de traduire trois poèmes de Xi Chuan, poète chinois appartenant au mouvement de la poésie obscure. La poésie obscure est un courant littéraire contemporain, qui se poursuit encore aujourd'hui sous l'appellation de poésie post-obscure. Les travaux de Xi Chuan sont un exemple de la recherche d'une nouvelle forme d'expression pour les poètes chinois contemporains, soit l'émergence de la voix subjective, phénomène directement relié à une prise de position face au passé traditionnel et au désir d’émancipation et d’autonomie de l’expression littéraire. Cette place qu’occupe le poète obscur entre le nouveau et l'ancien permet à l'individu d’interpréter d’une manière plus personnelle le présent. De la même manière, le traducteur doit rompre avec le passé (soit le texte de départ) pour permettre l’interprétation et la projection du nouveau texte dans l’avenir (soit dans la langue d’arrivée). / This dissertation strives to be a reflection on the importance of interpretation in a translation of poetic language. This reflection takes is point of departure from the example of Ezra Pound, translator of classic Chinese poems. It continues with an exploration of the interpretative possibilities included in language itself, concluding with a subjective experience of translation. I chose to translate three poems by Xi Chuan, a Chinese poet belonging to the obscure poetry movement. Obscure poetry is a contemporary literary movement which still continues today under the name of post-obscure poetry. Xi Chuan’s writings are an example of the search for a new expressive form for contemporary Chinese poets or, in other words, for the emergence of a subjective voice that is directly related to taking a stand with regard to the traditional past while striving for the emancipation and autonomy of literary expression. The place occupied by the obscure poet between the new and the old allows the individual to interpret the present in a manner that is more personal. In the same way, the translator has to break away from the past (in other words, the original text) to allow for interpretation and the projection of the new text into the future (that is, the receiving language).

This essay presents a comparative study of the Swedish articles of war of year 1621 and 1683 which aims to, through analysis, assess the extent of the development in Swedish army legislature during the 17th century and to derive the likely underlying causes for this development. The study is in large comprised by a detailed comparison of the two collections of articles of war in order to determine the practical changes to the legislature that occurred between the years that they came into force. / Denna uppsats presenterar en komparativ studie av de svenska krigsartiklarna av år 1621 och 1683 och ämnar att genom analys avgöra vad som förändrades inom svensk krigslagstiftning under 1600-talet samt att härleda denna utveckling till de förhållanden som kan förmodas ha framkallat denna. Studien utgörs till stor del av en detaljjämförelse av de två uppsättningarna krigsartiklar för att avgöra de praktiska förändringar i lagstiftningen som tagit plats emellan de år de trädde i kraft.

Thesis (Ph. D.)--University of Washington, 1998. / Vita. Includes bibliographical references (leaves [584]-599).

<p>Distansseminarium pga. COVID-19.</p>

The times of Jeremiah were characterized by the spirit of imperial expansionism. Assyria had just collapsed and Babylon was quickly filling the vacuum. On the other hand Jeremiah was proclaiming doom on the nation because breaking the covenant. Which covenant? The covenant made during the reforms of Josiah. Was it the Davidic covenant or the Sinai Covenant? This research answers these questions and concludes that it was the Sinai covenant that was broken in Jeremiah 11 and led to the deportation into exile. * Chapter 1 outlines the challenge. The problem statement, the hypothesis and the purpose are outlined. * Chapter 2 delves into the challenges and problems pertaining to the study of Jeremiah. These are the historicity of Jeremiah, the ideological Jeremiah and the authorship of the book of Jeremiah. The deuteronomistic influence and the theme of Jeremiah are also examined. * Chapter 3 is a study of the origin and history of the covenant. Here the pentateuchal roots of the covenant are traced form the election of Abraham to the Sinai covenant. * Chapter 5 is a survey of the political and religious context of Jeremiah to determine whether Jeremiah experienced the times prior to the deportation. In this chapter attention is paid to the deuteronomic reform, the covenant with David and the Davidic ideology. The challenge in this chapter is the date of when Jeremiah commenced his ministry. This is due to the fact that Jeremiah is not consulted when the book is discovered in the temple. The prophetess Huldah is consulted by Josiah the king. * Chapter 6 is a focus on Jeremiah 11. The process of identifying which covenant was broken in Jeremiah 11 begins with the examination of the literary genre of the chapter. The Deuteronomistic influence is also taken into account. The three key Sinai phrases which point to the Sinai covenant are outlined in detail leading to the conclusion that Jeremiah pointed Israel to the fact that the impending disaster was a result of their violation of the Sinai covenant. / Old Testament and Ancient Near Eastern Studies / M. Div. (Old Testament)

My thesis closely analyzes the shi poetry of the Song dynasty philosopher Zhu Xi (1130-1200). I look at its deep structure, especially the tensions embedded therein between literature and philosophy, and between his inner mind and the external world, manifested in ways different from what he taught in his philosophical works. Although his poetry itself is not considered to be aesthetically outstanding, I suggest that it is crucial to a better understanding of the evolution of Zhu’s philosophical project on the relationship between humans and the natural world. Zhu Xi wanted to establish and defend a coherent and practical self-cultivation theory, which would enable people to recognize the dao through daily experiences. Nevertheless, in his poetry production, he was facing a long-entrenched influential poetic tradition with its emphasis on the outer world described by embellished words and spontaneous overflow of emotions, while leaving an open end for the meanings or less discriminatively appealing to the Daoist or Buddhist idea of transcendence, the logic of which fundamentally contradicts that of daoxue construction. This made it impossible to achieve the dao in a this-worldly fashion. The contradiction had to be reconciled by Zhu Xi in his poems, an issue that he actually wrestled with throughout his life. Consequently, the style of Zhu Xi’s poetry was differentiated from both that of other Neo-Confucians and indeed that of any other poets in Chinese history. In his poetic texts, the tension between the outer world, inner emotions and philosophical inclination is more intensified, and the exploration of the relationship between man and nature more focused and conscious. In this thesis, I present an aesthetic world of Zhu Xi beyond all his ambiguous philosophical discussions, unfavorable comments on poetry, and his profoundly contradictory attitudes towards versifying.

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本論文系就朱熹禮學巨著－－儀禮經傳通解中之家禮部分，作全面之研討；蓋禮之於 人者大矣，孔子有言曰：「不學禮，無以立．」是禮可使吾人品節詳明而德性堅定也 ．朱子亦嘗為言：「凡禮有本有文，自其施於家者之，則名分之守，愛敬之實，其本 也；冠昏喪祭儀章度數者，其文也．其本者，有家日用之常禮，固不可以一日而不修 ；其文又皆所以紀綱人道之終始，雖其行之有時，施之有所，然非講之素明，習之素 熟，則其臨事之際，亦無以合宜而應節．」是家禮諸儀節，最切於人倫日用，故得以 綱紀人道之終始，而彰顯禮之功效．全文凡分七章． 第一章：緒論，就朱子生平議禮考禮之背景，探求珠子編修儀禮經傳通解之經過及其 規模，並對參與編修之門人、學友略作考述．第二章：論家禮第一單元之士冠禮及冠 義．就士冠禮之文分章解析，且依其儀節之進退，酬答之言辭，輔以冠義篇所闡述之 義以為說．第三章：論家禮第二單元之士昏禮及昏義．此章之研究方法與步驟，與上 章相同．第四章：論家禮第三單元之內則篇．內則本為禮記第十二篇，朱子謂此必古 者學校教民之書，宜以次於昏禮，故取以補經而附以傳記之說，以成斯篇．其經、傳 之規模既立，亦依前章之例，解析其編次體例，並分章論述，以抽繹其要義．第五章 ：論家禮第四單元之內治篇，此乃朱子輯錄經籍史冊雜書中，凡言人君所以統理其工 廷內院之法者，集結而創為此篇；亦分編有經、傳之文．此章之研究方法及步驟，與 上章相同．第六章：論家禮第五單元之五宗篇，此亦朱子蒐編古籍之中，凡言宗子之 法以治族人者，所創之新篇；篇中除朱子所釐析之章目闕「右某某」之稱謂外，體例 一如前二篇．此外，家禮第六單元之親數記，即爾雅釋親篇文，文中僅載閨門三族親 戚之名號，故附於本章之末．此篇研究方法及步驟，與上二章相同．第七章：結論， 融合前述各章所論之要義，全面觀照朱子編修家禮一貫用心之所在，並評述其作用與 得失影響．