En 1685, sous le règne de Louis XIV, au moment où la monarchie française voulut extirper l'altérité protestante en révoquant l'édit de Nantes (1598), trois contemporains, Jacques-Bénigne Bossuet (1627-1704), Pierre Jurieu (1637-1713) et Pierre Bayle (1647-1706) élaborèrent des utopies dans lesquelles ils nous font connaître leur vision d'une France idéale. Ces trois utopies, nous voulons les restituer au cours de ce mémoire de maîtrise et souligner quelles sont leurs propositions respectives en matière de gouvernement et de relations interreligieuses. Nous aborderons leurs positions quant aux conséquences politico-religieuses de la Révocation. Et enfin nous dirons quel est le traitement que ces trois auteurs réservent dans leurs textes à la question de la tolérance étatique. / In 1685, during the reign of Louis XIV, the French monarchy tried to extirpate the Calvinist alterity from the kingdom by revoking the Edict of Nantes (1598). At that time three contemporaries, Jacques-Bénigne Bossuet (1627-1704), Pierre Jurieu (1637-1713) and Pierre Bayle (1647-1706), the first Catholic, the others Protestants, conceived utopias in which they introduce us to their vision of an ideal France. The general aim of this master's thesis is to analyze these three utopias and show their proposals in matters of government and interfaith relationship. More precisely, we will study the authors' positions about the politico-religious consequences of the Revocation. We will also see in their writings how they understand the tolerance issue.

Les politiques provinciales en matière d'immigration au Québec s'orientent depuis quelques décennies vers la régionalisation des personnes immigrantes, afin de faire bénéficier aux milieux régionaux et ruraux des avantages de leur présence. La présente étude examine, dans une perspective ethnographique, comment s'articulent les liens entre la reconnaissance sociale démontrée par les Québécois originaires du Haut-Lac-Saint-Jean envers les immigrants qui s'y établissent, et l'intégration de ces derniers à leur nouvelle communauté d'accueil. À travers une recension des variations de l'expérience de l'altérité observées dans le milieu, l'étude révèle les conditions d'émergence de la reconnaissance et les facteurs qui la freinent. / Provincial immigration policies in Quebec are oriented towards the regionalization of immigrants, in order for regional and rural areas to benefit from their presence. This study adopts an ethnographic perspective to examine how social recognition shown by native Quebecers toward immigrants who settle in the Haut-Lac-Saint-Jean area is linked to the integration of the newcomers to their host community. Through a review of the various experiences of alterity observed in the region, my study reveals the conditions that foster the emergence of recognition and the factors that serve to make it less likely.

The purpose of the present thesis is to study whether and how professionals from such different areas as medicine, preschool and school develop and reorganize, through inter-disciplinary focus group discussions, their competence regarding reading-and-writing difficulties/dyslexia. The theoretical framework is based on sociocultural theory of mediated action, focusing on notions such as alterity, intersubjectivity, dialogicality, mastery, appropriation, practical consciousness and discursive consciousness. The data consists of participant field observations, seven individual interviews and fifteen focus group interviews, as well as narratives and written documents concerning collaboration between pre-schools and schools. The method relates to ethnographic and action research. The data is collected over three years. The interviews are audio-recorded and transcribed as close to oral language as possible. The data is analysed with regard to alterity, intersubjectivity, dialogicality, mastery and appropriation, and with regard to professional languages, professional boundaries and domains of responsibility as well as competencies. The results from the individual interviews show that each participant’s conception of dyslexia is closely attached to her or his own field of pracitice. The focus group results show that, over time, the participants changed their conception of dyslexia, and their way of communicating about dyslexia. And, that they thereby deepened their competence on the issue. The written documents show a similar development during the focus group discussions. From hastily scrawled notes they developed into computerised, and well-structured plans of actions for supporting children of special needs. Both the spoken and written data show that inter-disciplinary co-operation leads to the development of inter-disciplinary competence, and a change in organising reading and writing for children of preschool and school.

本論文是以旅行敘事的角度來解讀魏勒恩 (Ursula K.Le Guin) 的科幻小說《一無所有》(The Dispossessed)，討論在旅行至異地時，自我與他者的相遇，他者的「異質性」(the alterity of the other,簡稱「他異性」)如何影響甚至改變個人的自主性與既有的社會認同。本論文首先以佛洛伊德 (Sigmund Freud) 所提出的「怪異經驗」(the uncanny experience) 理論，以及克莉斯緹娃 (Julia Kristeva) 對此經驗的闡述，說明人對「他異性」所引起的反應，其實是來自於其本身早已具有的異質性。 克莉斯緹娃認為人之所以會將他者視為不可理解的陌生人，是因為人的內心也蘊藏著一個陌生人。本論文接著引用列維納斯 (Emmanuel Levinas) 「絕對他者」(the absolutely other) 的理論，延伸克莉斯緹娃的主張，並且將自我與他者的關係構築成一個倫理關係。列維納斯認為他者的激進他異性無法整合進入自我的知識系統，因為它只能被經驗感知，既不能被概念化，也不能被智性思考。因此，他者的無限內在性無法被掌握，而主體有選擇是否回應他異性的自由。對於列維納斯而言，選擇回應並超越自我中心，或者不回應且拒絕面對他者之無限性，二者並無對錯可言，皆為可接受之選項。 《一無所有》的主要人物薛維克 (Shevek) 的故事敘述他如何成為列維納斯倫理的見證人。他的故事提供了一種另類模式，用來觀照現代殖民旅行小說 (modernist colonial odysseys) 中主要角色的旅行經歷。亞當斯(David Adams) 主張這些小說中的主角旅行至殖民地，是尋求在家鄉已不復見的神聖他者，換言之，即上帝的角色。西方世界因宗教的絕對權威崩潰，導致人類的存在價值無法再由神來保證，而有關存在的問題無法由神學來回答。這些小說的主角在異國土地上找不到答案，無功而返，甚至釀成悲劇。列維納斯認為尋找上帝的路是透過對他者沒有保留的仁慈與慷慨而展開，薛維克的故事正好詮釋了列維納斯的主張。 本論文的主要論證是將《一無所有》這本小說定位成繼承現代殖民旅行小說的脈絡，卻成就另一番文學風貌，不僅因為此書解決了現代殖民旅行小說的神學難題，也因為早在十九世紀末，當地球上已無多餘之地可供殖民時，已有作家在文學的領航下，開始了在異想世界或外太空的殖民。 / This thesis tries to examine Ursula K. Le Guin’s work of science fiction, The Dispossessed, as a travel narrative in terms of the dialectical relation between the self and the other. The term dialectics means the condition of the tension or opposition between two interacting forces or elements. The thesis aims to discuss how encountering others exerts the impact on the self whose autonomy and identity structured in the homeland are re-structured during travel in a foreign land. It will first explicate that the uncanny response to the otherness arises from one’s own otherness by employing Freud’s theory of the uncanny and Kristeva’s re-investigation of Freud’s. Secondly, Emmanuel Levinas’s theories concerning the absolutely other is used to broaden Kristeva’s contention that one is always already a stranger in her/himself, and to turn the relation between the self and the other into an ethics. Levinas maintains that the otherness of the other (“alterity” by Levinas’s term) is radical and cannot be incorporated into the self’s totality; the alterity in the other is as infinite as that in the self. Neither the other nor the self is graspable. The subject is free to choose between responding to the alterity of the other in order to transcend its own solipsism, and incorporating the other and treating it simply as a reflection of the self. To Levinas, there is no right or wrong with either choice. The story of the protagonist, Shevek, delineates how he becomes a Levinasian ethical man. His travel experience provides an alternative model that would otherwise accomplish the quest that the modernist colonial odysseys have failed—according to David Adams, to seek the divine absolute in an age when the theological questions in the Western world are no longer answered as God has been perceived to be absent. Levinas suggests that the way to the divine absolute, that is, God, is through the detour of opening oneself to the other with generosity and hospitality, which Shevek demonstrates in his travel. The theoretical argument of the whole thesis expects to put The Dispossessed in the continuum of the modernist travel narratives because it offers the solution to the theological problems embedded in those travel narratives, and because to colonize or to transform a familiar place into an imagined land has, since the late 19th century, long been manifested in the works of those writers of science fiction.

The main purpose of the present study is to explore how the ethical relationship between teacher and student in the classroom can be described and understood from the approach of the French philosopher Emmanuel Lévinas. I also examine the theoretical concepts that can be derived from Lévinas’ ideas in order to be able to interpret the manner in which this ethical relationship manifests itself in the classroom. The empirical data was generated through observation of the kind often found in ethnographical studies like microanalyses using a variety of digital techniques. I also made use of direct observation and stimulated recall interviews in close connection with the classroom events. The study was carried out at two Swedish schools and the focus was placed on classroom practice and ethical communication in the classroom. Facial expressions, eye contact, gestures and other non-verbal communication was of great interest. Through microanalysis of classroom interaction I have attempted to uncover what exists under the surface of the classroom communication in more detail. According to Lévinas, ethics is understood as a relation of the infinitive responsibility to the Other person. In a pedagogical context, we may speak of the ”first meeting” face-to-face before any categorization of the other individual is formulated. The key concepts are Saying (in relation to the Said), the Other, the Face, asymmetrical relationships and alterity. In their encounter with the empirical data collected, the concepts have been freighted with edagogical significance. These original ethical thoughts of Lévinas, much of which challenge what has previously been taken for granted, can provide new insight into educational work. This investigation has provided other insights into the ethical dimension of education, especially as the teacher-student relationship is concerned. The close connection between vulnerability and interdependence in the teacher-student relationship, and communication as self-exposure, are important findings that can help teachers and pedagogues to understand the ethical dimension of the educational encounter with the student. Throughout the study, a relational ethical perspective has been developed as an alternative interpretative tool for analyzing and reflecting upon the teacher-student relationship.

Cette thèse vise à comprendre l'évolution des attitudes à l'égard de la différence chez les enfants de cycle 2 et de leurs enseignants - à travers leur expression orale - avant et au cours de l'apprentissage d'une langue vivante à l'école. La recherche longitudinale a commencé en maternelle grande section (rentrée scolaire 2012-2013) auprès de six groupes-classes de trois écoles situées dans la région Provence-Alpes-Côte d'Azur pour un effectif total de 155 élèves et de 6 enseignantes. L'étude s'est poursuivie l'année suivante en cours préparatoire (2013-2014) auprès des mêmes groupes-classes puis s'est achevée l'année suivante à mi-parcours du cours élémentaire 1 (2014-2015) auprès d'un effectif final de 112 enfants. Les attitudes et l'expression orale des enfants et de leurs enseignantes ont été observées ponctuellement à chaque rentrée scolaire pour les enfants et continuellement pour les deux acteurs tout au long de l'année à travers la mise en place d'un projet nommée "Éveil aux Langues-Cultures du Monde" (EALCM) inspiré du Cadre de Référence pour les Approches Plurielles des Langues et des Cultures (Michel Candelier et al., 2012). La recherche analyse par conséquent l'évolution de la disposition attitudinale des enfants et de leurs enseignantes à l'égard de l'Autre sur la période triennale en prenant appui essentiellement sur les interactions verbales qui se sont nouées entre eux en classe. / This dissertation aims to understand the evolution of attitudes regarding the concept of difference among Cycle 2 children and their teachers - through their oral expression - before and throughout the learning process of a foreign language at school. The longitudinal study started in 2012-13 in three kindergarten schools located in the region of Provence-Alpes-Côte d'Azur comprehending a total of 155 students and 6 teachers. The study continued the following years (2013-14 and 2014-15) with the same groups in the 1st and 2nd grades of Elementary school with a total of 112 students. The attitudes and the oral expression of the students and of their teachers were observed in the beginning of each school year through a project here named "Éveil aux Langues-Cultures du Monde" (EALCM) inspired by the FREPA A Framework of Reference for Pluralistic Approaches to Languages and Cultures (Michel Candelier et al., 2012). The research analyses the evolution of the attitudinal disposition of the children and their teachers during a triennial period essentially considering their verbal interactions in the classroom.

No description available.

[pt] O desafio da comunicação da fé cristã, depois do surgimento da modernidade, abre-nos a oportunidade da ressignificação dos conteúdos da fé, que se realiza pela superação da linguagem dogmática e pela proposição de uma teologia com linguagem mais afinada com as fontes do Evangelho. Entre tantas propostas neste intento, este trabalho optou por construir um caminho de ressignificação a partir da humanização de Deus, ou seja, seguindo uma cristologia ascendente: considera a concretude história de Jesus, levando a sério a radicalidade da kenosis do Verbo. A pesquisa desenvolve-se dentro de uma tríade, enunciada por J. M. Castillo, que caracteriza uma antropologia de base, ou seja, o que é imprescindível na existência humana: carnalidade, alteridade e liberdade. Tendo bem presente a cristologia da humanização de Deus e pautado pelos três elementos enunciados, este trabalho aborda a cristologia de José María Castillo e de Joseph Moingt. O primeiro teólogo, em sintonia com a teologia latino-americana, traz uma reflexão crítica diante de algumas posturas eclesiais e teológicas que produziram uma apresentação de Jesus distante de sua história, bem como do discipulado, verdadeira exigência da fé. O segundo, por sua vez, também ressalta a humanidade de Jesus e a importância das fontes bíblicas, tendo como diferencial o diálogo com as ciências humanas, com filosofia da intersubjetividade e com uma grande gama de teólogos expoentes. Destas duas cristologias emergem aproximações e complementariedades que nos possibilitam deduzir uma caracterização cristológica. Desta cristologia, construímos, como implicação, uma antropologia pautada nos mesmos três elementos (carnalidade, alteridade e liberdade), além de deslocamentos pastorais importantes para a atualidade. / [en] The challenge of the communicaiton of the Christian faith – as for after the coming of the Modernity Age – opens us to the opportunity of the redetermination of the contents of the faith, which is made possible by the overcoming of the dogmatic language and by the proposition of a theology whose language is in better alignment with the sources of the Gospel. Among many of the propositions for such attempt, this work has opted for the buidling of a way-of-redetermination - from the very aspect of the humanization of God, meaning – the following of an ascending theology: which calls for the consideration of the concreteness of Jesus, brining it into seriousness the radicalism of the kenosis of the Logos.The work is developed in a triad, enunciated by J. M. Castillo, which characterizes a basis anthropology, that is, that which is indispensable in the human existence: carnality, otherness and freedom. Having them into great account – the christology of the humanization of God – as lined by the three stated elements – makes such work address the christology of José María Castillo and Joseph Moingt. The firstly- mentioned theologian, in his alignment with the Latin-American theology, brings us a critical reflection before some ecclesial positions and theologies – as had –, which have produced a presentation of Jesus before their historical-ground, as well as of the discipleship in question –; a true faith requirement to say. As the secondly-mentioned theologian, in his turn, also makes as to stand out the humanity of Jesus and the importance of the biblical sources – having as a differential-reality – the dialogue with the human sciences, - with the philosophy of intersubjectivity and with a great range of exponent theologians. From these two christologies – approximations and complementarities arise – and in their being so– they make it possible for us to deduce a christological characterization. From this christology we can build as an implication an anthropology as lined by the same three elements (carnality, otherness and freedom), besides important pastoral outcomes for the actuality.

[pt] A dor vem tem sido tomada como um mal-estar tipicamente contemporâneo, opinião que instigou essa investigação teórica e permitiu identificar a problemática da alteridade e a condição solipsista da subjetividade. Os casos clínicos que apresentam dores físicas crônicas serviram de base para questionar qual seria o lugar da dor na teoria psicanalítica, através de uma metodologia que é percorrer o discurso freudiano na tentativa de compreender de que dor se trata, objetivo principal deste levantamento. O caminho percorrido inicia-se no final do século XIX, quando a linguagem freudiana está ainda muito relacionada à medicina, ponto esse que viabiliza uma importante distinção entre a dor para a medicina e para a psicanálise, e se estende até os textos do final da obra freudiana. A pesquisa realizada trouxe um impasse: como pensar psicanaliticamente uma dor que é física? A resposta vem do próprio discurso freudiano que, ciente da problemática corpo-mente, aproxima dor física e dor psíquica. Além deste apontamento pôde-se também vislumbrar uma associação da dor física com a melancolia, e com a inibição das funções do eu – aproximações que servem de base para escolher certos manejos clínicos. / [en] Pain is considered as a typically contemporary malaise, an opinion which motivated our theoretical investigation and permitted to identify the problem of otherness and solipsistic condition of modern subjectivity. The clinical cases of chronic physical pain served as a basis for studying the place of pain in the psychoanalytic theory and use the methodology of travelling through the Freudian discourse in an attempt to understand what pain is this pain, which is the main objective of this survey. The path begins in the late nineteenth century, when Freudian language was still related to medicine, and this period allows an important distinction between pain for medicine and pain for psychoanalysis, and continues to the final Freudian texts. The survey brought an impasse: how to think psychoanalytically a pain that is physical? The answer comes from the Freudian discourse that, aware of the problematic relationship between mind and body approaches physical pain and psychic pain. In addition to this, I could also discover an association between physical pain with melancholy and with the inhibition of functions of the ego - these associations serve as the basis for choosing certain clinical managements.

[pt] O que queremos dizer quando falamos do homem grego? O singular cria um impasse diante da diversidade de situações, modos de vida e dos regimes políticos da história grega antiga. Este grego seria aquele dos tempos arcaicos, o herói homérico, o polites, ou o homem trágico do século V a.C? Através das reflexões e pesquisas dos helenistas Jean-Pierre Vernant e Marcel Detienne, o (homem grego) é apresentado em sua multiplicidade de facetas, fruto de suas relações com o divino, com a natureza, com os outros e consigo mesmo. Ao longo dos séculos VI e V a.C. os gregos desenvolveram práticas e reflexões acerca de sua identidade, práticas essas, pertinentes à construção do ideal figurado pelo que os autores definem como o mesmo. Seu par diametralmente oposto, o Outro, traduz os excessos. Em busca do ideal de conduta e virtude, o homem grego olha para este outro em si; aquele que precisa ser olhado de frente. Da leitura de Vernant e Detienne, numa construção reflexiva que parte do modelo de homem da epopéia de Homero àquele problematizado na tragédia Ática, delineia-se neste estudo, não o grego como foi em si, mas o grego tal como aparece para estes helenistas, neste incessante ir e vir da alteridade. / [en] What does one mean when speaking of the Greek man? Singularity brings an obstacle due to the diversity of situations, ways of life and the politics along Greek ancient history. Would that be the man from archaic times, the Homer hero, the polites, or the tragic man of the fifth century B.C? Trough the reflexions and researches of both Hellenists, Jean-Pierre Vernant and Marcel Detienne, the (Greek man) is presented in its multiplicity of facets, result of its relations with the divine, the nature, with others and with itself. Along the sixth and fifth centuries before our Era, Greeks developed practices and reflexions about their identity, practices concerned to the construction of an ideal, figured at what authors define as the Equal. Its opposite, the Other, figures the excess. In search for the ideal of behavior and virtue, the Greek man looks for this other within itself; the one who needs to be faced. In both authors readings trough a constructive reflexion, from the man presented in Homer s epic poems to the one subject of the Attic tragedy, we figure out in this study, not the Greek like he used to be, but the one how it appears to be both Hellenists, in this constant come and go fo alterity.