Héritier de la culture classique antique et ancien professeur de rhétorique, Augustin d'Hippone (354-430) est l'auteur d'une oeuvre vaste et variée où il s'illustre comme un théologien, philosophe, pasteur à la pensée originale et puissante. Il n'est pas connu cependant comme historien et n'est pas l'auteur d'ouvrages spécifiquement historiques. Pourtant, comme évêque africain et autorité intellectuelle reconnue de ses contemporains, il a été amené à s'engager dans des controverses pour lesquelles il a utilisé une argumentation historique construite avec rigueur.Les méthodes avec lesquelles Augustin rassemble et critique ses sources et interprète l'histoire sont étudiées à partir de la Cité de Dieu et des traités anti-donatistes. Elles sont analysées en fonction du contexte culturel antique, à l'aide des réflexions historiographiques contemporaines. De quelle façon Augustin répond-il aux exigences d'un travail historique lorsqu'il aborde l'histoire de Rome et de l'Église ?Les recherches ont été menées en trois étapes pour envisager tout d'abord Augustin comme historien de Rome et particulièrement de la République romaine, puis comme historien du rôle de la religion (païenne et chrétienne) à Rome, et enfin comme historien du schisme donatiste en Afrique. Ces axes d'études permettent d'approfondir l'analyse des méthodes d'Augustin et de mettre en valeur une progression, d'un travail accompli à partir de sources secondaires sur une époque éloignée, à un travail mené partir d'une documentation qu'il réunit lui-même sur l'histoire de l'Église de son temps. / Steeped in ancient classical culture and a former professor of rhetoric, Augustine of Hippo (354-430) is considered as a distinguished theologian, philosopher, and pastor, with original andpowerful thoughts. He is not known as a historian, and is not the author of historical works.However, as a bishop and an intellectual authority recognized by his contemporaries, he wasconducted to conduct controversies during which he used a rigorously built historicalargumentation.The way Augustine collects and criticizes his sources, and interprets history, are studied based onCity of God and anti-Donatist writings. These are analyzed taking account to ancient culturalcontext, and using contemporary historiographical approach. Does Augustin reach the historicalwork standard when he addresses the history of Rome and the Church ?The research was conducted in three stages ; first considering Augustine as an historian of Romeand especially of the Roman Republic, then as an historian of the role of pagan and Christianreligion in Rome, and finally as an historian of the Donatist schism in Africa. These steps revealthe progression of Augustine methods, from a work based on secondary sources dealing with anancient period, to a work conducted from documents that he personnally gathers on thecontemporary history of the Church.

Cette thèse interroge les fondements de la pensée d’Ivan Illich et ses implications pour la manière d’être les uns avec les autres et pour le langage. La pensée d’Illich s’ancre dans une vision singulière de l’être humain en tant que créature qui atteint la perfection en s’engageant dans une relation à l’autre, une relation libre, gratuite, et pleinement incarnée. J’explore les formes que prend cette idée à travers trois grands axes qui traversent l’oeuvre d’Illich : la relation entre soi et l’autre, le rôle des institutions et la pratique du langage. Dans un premier temps, j’examine le geste de pensée d’Illich, c’est-à-dire la manière dont il tente de faire de la quête de vérité une pratique conviviale, entre amis. Il s’inscrit par là en lien avec la figure du Samaritain issue de la parabole des Évangiles, qu’il interprète toutefois de manière très personnelle, hors de la tradition chrétienne. Ce lien étroit au Samaritain ouvre la question du jeu entre la foi et l’intellect dans sa pensée. Dans un deuxième temps, partant de cette interprétation, j’expose la vision du monde et des rapports entre les êtres qui en découlent. Selon Illich, Jésus révèle qu’aucune règle ne peut me dicter qui est mon prochain : je me porte vers lui d’un geste libre et gratuit qui émerge des entrailles, comme celui du Samaritain envers le Juif. Les Évangiles ouvrent ainsi une possibilité inédite d’être les uns avec les autres au-delà des règles d’appartenance à un groupe (clan, ethnie, nation etc). Cette idée particulière amène Illich à percevoir les institutions et les organisations qui structurent la société occidentale comme le résultat d’une perversion de cette relation, puisqu’elles cherchent à garantir, par une structure ou un service, ce qui devait rester une vocation personnelle librement assumée. Pour Illich, c’est en renonçant à toute garantie et au pouvoir dans le monde, que nous pouvons encore être les uns avec les autres à la hauteur de notre vocation de créature. Les réflexions de Jean-Luc Nancy sur l’être-les-uns-avec-les-autres offrent ici un contrepoint qui répond aux intuitions d’Illich et montre à quel point elles débordent la tradition chrétienne en se tenant au plus près de la condition simplement humaine. Enfin, dans un troisième temps, j’aborde le langage comme revers incorporel de cette irréductible condition d’être les uns avec les autres. Selon Illich, la perversion atteint aussi la langue dans laquelle nous nous parlons. Il en retrace l’origine au Moyen-Âge, au moment où émergent la notion de « langue maternelle » et l’idée de l’enseigner. Illich montre néanmoins, par sa pratique et dans ses textes, qu’une parole non ii pervertie continue d’exister, rythmée par le silence de l’ascèse et de l’écoute. Les mots de Paul Celan sur la persistance de la parole dans un monde corrompu rejoignent ici ceux d’Illich, ils les relaient et y répondent : s’ouvre ainsi un riche dialogue sur la possibilité toujours présente, mais jamais garantie, de se parler les uns aux autres. À travers tous ces enjeux, la pensée d’Illich revient sans cesse à la dimension temporelle du hic et nunc, l’ici et maintenant entre nous, difficile à saisir par l’esprit. / This thesis explores the foundations of Ivan Illich’s thinking and its implications for language and for our ways of relating to one another. His thinking is rooted in a singular vision of the human being as a creature who achieves perfection by establishing a relationship that is free and fully incarnate. I explore this fundamental idea through three major lines of thought running through Illich’s oeuvre : relations between self and other; the role of institutions; the practice of language. In the first chapter I examine this vision through Illich’s way of thinking together with friends, a convivially practiced search for truth. He thus places himself in the filiation of the Good Samaritan from the parable of the Gospels. In Illich’s highly personal interpretation, which stands outside the mainstream Christian tradition, this parable bears on the relationship between faith and reason. In Illich’s view, Jesus reveals that no rule dictates who is my neighbor: the Samaritan’s gesture of charity toward the Jew is completely gratuitous and comes from a deeply felt unease (Illich refers to the Hebrew word rhacham, often translated as mercy). In the second chapter I discuss the worldview that results from such an interpretation. For Illich, the Gospels open up a unique opportunity to be with each other beyond the rules that frame various groups (clan, tribe, nation etc). This thinking leads him to perceive the institutions and organizations of Western society as resulting from a perversion of that opportunity, because they seek to guarantee—through a structure or a service—precisely what should remain a freely-chosen, personal inclination. Illich demonstrates that by renouncing any guarantee and power in the world, we can still be with each other and live up to our personal inclination as creatures. Jean-Luc Nancy’s thinking on being-one-with-another offers here a counterpoint to Illich’s intuition and shows how this intuition goes beyond the Christian tradition by fully adhering to the human condition. Finally, in the third chapter, I approach language as the intangible reverse side of the irreducible condition of being with one another. According to Illich, the language we speak has also been corrupted through institutionalization. He traces the origin of this corruption to the Middle Ages, with the emergence of the notion of "mother tongue" and of its transmission via teaching. Through both his practice and his writing, however, Illich shows that uncorrupted speech remains possible, when punctuated by the silence of asceticism and listening. The iv words of Paul Celan on the persistence of speech in a corrupt world relays and responds to Illich’s thoughts on this theme, thus opening a rich dialogue on the possibility—always present, but never guaranteed—to speak with one another. Interwoven throughout these themes is the temporal dimension of hic et nunc, the here and now between us, which constantly surfaces in Illich’s writings yet remains difficult to grasp with the human mind.

Les communautés chrétiennes du paléo-christianisme ont été confrontées à la vie peccamineuse de leurs membres après le baptême, tout particulièrement face aux trois péchés que sont l’idolâtrie, le meurtre et l’adultère et qui constituaient déjà dans la bible l’antithèse absolue de la Torah. Si des auteurs anciens des IIème et IIIème siècles s’intéressent à cette question c’est pour y apporter une réponse, notamment par la mise en place d’une seconde pénitence, post-baptismale. Un groupe chrétien des environs de Rome en pose le principe avec Hermas avant qu’il ne soit développé par Tertullien dans sa communauté de Carthage. Pour sa part, une communauté syrienne qui nous a donné la Didascalie l’organise autour de la personne de l’évêque. Nos auteurs mettent en place des frontières destinées à protéger les membres de leurs communautés contre un retour tant au paganisme qu’au judaïsme. / The early Christian communities faced their members peccaminous lives after their baptism, especially with three sins : idolatry, murder and adultery. In the Bible, these sins already constitued the Torah antithesis. If ancient authors from the II and the III centuries were interested in this matter, it was to be able to give an answer while introducing a second penance post-baptismal. In the area around Roma, a group of christians established this new principle with Hermas before it started to be developped by Tertullien in Carthage. For its part, the Syrian community who gave us the Didascalia organised it around the personn of the bishop. Our authors started to place the boundaries to be destined to protect their community members to retourn to paganism and judaism.

Ami intime de Chateaubriand et de Pauline de Beaumont, témoin de la Révolution française qui a, dit-il, « chassé [s]on esprit du monde réel », Joseph Joubert rédige toute sa vie des notes consignées dans deux-cent cinq cahiers et dans des feuillets épars. Ces notes, qu’il ne publiera pas, sont éditées par André Beaunier dans leur quasi totalité en 1938 sous l’appellation de Carnets. Ce texte protéiforme ressortissant à la poétique du brouillon est envisagé dans cet ouvrage sous l’angle d’une notion héritée d’Yves Bonnefoy. La désécriture englobe l’ensemble des mouvements venant faire obstacle à l’élaboration de l’œuvre : les phénomènes de réticences, d’auto-censure, d’hésitations, de déconstruction, de minage, de pudeur qui viennent manifestement gêner l’expression, et plus encore toute possibilité d’édification d’une « œuvre » achevée. La poétique de Joubert naît de ces mouvements contradictoires entre un idéal littéraire nettement défini par des critères étiquetés comme classiques (clarté, ordre, achèvement) et une pratique littéraire qui tient cet idéal en échec, mais ce faisant trouve dans le fragmentaire et le provisoire une éthique aussi bien qu’une poétique. La désécriture est en effet aussi une expérience de la positivité : contre toutes les impuissances, l’effacement des mots se révèle comme puissance d’affirmation. / Joseph Joubert was a close friend of Chateaubriand and Pauline de Beaumont and a witness of the French Revolution, which has « chased away [his] mind from the real world », as he stated. He wrote during his whole life a set of notes in 205 notebooks and loose sheets of papers, but never published them. In 1938, André Beaunier edited most part of them under the name of Carnets. This multifaceted text, belonging to the draft poetry, is here considered through the angle of a notion coming from Yves Bonnefoy. The désécriture includes all the movements that prevent from creating a finished book : reluctance, self-censorship, hesitations, modesty, literary deconstruction and mining which impede the writing, and his achievement as a piece of work. Joubert’s poetry arises from this conflicting movements between a literary ideal characterized by the classical way (clarity, order, achievement) and Joubert’s style compromising this ideal. Nonetheless, the author finds his ethic and poetic way thanks to a fragmented and temporary style. The désécriture is in fact a positive experience : the vanishing words become an affirmative power of saying, opposite to all forms of impotence.

Orientador: Paulo Dalgalarrondo / Dissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciencias Medicas / Made available in DSpace on 2018-08-06T23:25:25Z (GMT). No. of bitstreams: 1 Moraes_PauloAugustoCostivellie_M.pdf: 81784882 bytes, checksum: f16e045d8c51eae7735517cc074fd3f2 (MD5) Previous issue date: 2006 / Resumo: A religião voltou a ser considerada uma questão importante para a sociedade contemporânea. Fenômeno bastante complexo é atualmente considerado um elemento extremamente significativo para a sua vida sócio-cultural. Atribui-se à religião um papel fundamental para as pessoas encarceradas, atuando como fator protetor da Saúde Mental e incentivando a recuperação do infrator. Existem poucos estudos que relacionem saúde mental e religiosidade em presidiárias . Também não se conhecem pesquisas e estudos que enfoquem a religiosidade das mulheres presas e a forma como esta é experienciada no cotidiano de uma prisão de segurança máxima e as conseqüências nas vidas destas mulheres. Objetivos: Verificar o perfil de Saúde Mental e a relação entre religião e Saúde Mental. Analisar também como a Saúde Mental e a religião influenciam a vida das presidiárias e como lhes fornecem maior suporte psíquico e emocional. Descrever o cotidiano da penitenciária durante o período em que ocorreu a pesquisa, o perfil das presas e o ambiente em que vivem. Investigar alguns aspectos da experiência subjetiva das detentas enfocando os aspectos relacionados à espiritualidade (enfatizando-se as manifestações religiosas de origem pentecostal e neopentecostal), conversão religiosa e ao sofrimento. Método: Foi utilizado um questionário de autopreenchimento que incluiu dados sócio-demográficos, religiosidade (atual e anterior ao aprisionamento), Saúde Mental e perfil criminal. Para os aspectos psicopatológicos foi utilizado o General Health Questionnaire (GHQ-12). Foram entrevistadas 358 mulheres, detentas da Penitenciária Feminina da Capital - São Paulo - SP de Março de 2003 a Dezembro de 2004. Foram feitas análises estatísticas descritivas e bivariadas, comparando-se todas as variáveis com o GHQ-12. Foi utilizada também a análise de regressão logística multivariada para as respostas dicotômicas para as variáveis que possivelmente interagiram com a Saúde Mental. / Abstract: Nowadays religion is an important issue for the modern society, a complex and fundamental socio-cultural phenomenon. There is evidence that religious commitment tends to correlete positively with the mental health. The religion seems to have an important role or the mental health of jailed women. It provides psychological and emotional support, bringing them comfort, meaning and hope. This study intents to verify the mental health profile and the relation between religion and mental health, to analyse how mental health and the religion influence the life of jailed women as well, and to provide more psychological and emotional support. It describes too, the quotidian of female detainees, their profiles and the prisional enviroment where they are living and investigates some aspects of their subjective experience. A self-filling questionaire was used wich includes social, demographic, religious (present and before jailing), mental health and crime profile data. Concerning the psychopathologic matters General Health Questionnaire (GHQ-12) was used. 358 women were interviewed from "Penitenciária Feminina da Capital" (São Paulo, SP - Brazil ) from March, 2003 to December, 2004. Descriptive and bivaried statistcs analysis was accomplished comparing all the variables with GHQ-12. Multivaried regression logistic analysis was used to get the dichotomic answers to the variables that would possibly interact with mental health. A bigger persona' religiosity was associated to better mental health. Associations between crime type and mental health were not found. / Mestrado / Saude Mental / Mestre em Ciências Médicas

Made available in DSpace on 2016-03-15T19:48:52Z (GMT). No. of bitstreams: 1 Rita de Cassia Dias Moreira de Almeida.pdf: 484262 bytes, checksum: c60dcb5ada6840afd3546c51de2ea2b1 (MD5) Previous issue date: 2009-03-02 / Religion has influenced the development process of social groups in many aspects. In each historical moment of human being, religion has equally suffered transformation. As a social group achieves maturity, religion gets new tint: from the Twelve Table of Law, with its rigid punishments, until Christianity in the person of Jesus Christ, who scanned the intimate areas of human being, made innovative proposals for his time, led people to interpersonal relationship reflection, and proposed mutual respect among the group. Therefore, the history course of the discrimination toward woman was changed. A new view was triggered by Jesus' actions toward women around him. He did not see them as simple spectators of the historical scene made by men, but as leaders with men in the social relationship evolution. The principles of Christianity, although had been dormant in the Dark Era, it was rescued to be established in the modern world. The woman role was strongly changed due to significant conquests in the last millennium. The influence of the religious Christian ethos in the social group of such size influenced the Contemporary Law, resulting in strong modification in the legislation, by seeking extinction of woman discrimination and creating protective laws against domestic violence. Such laws do not intend to create a distinction between men and women, or creating privilege in the society, but specifically to inhibit the abuses made by men against women for the simple matter of gender. Even though we live in the Occidental World of Lay States, in which legislations contain distorted religious matters, we can observe Christian principles in the creation of protective laws against domestic violence. Even dedication of Human Rights as indispensable guarantees to human dignity has strong influence of the Christian ethos concerning equality among members of a social group. In the legal area, the Constitutional Law, nowadays, has the main function to promote juridical security to people so men and women, as the main objective of state action, have foundation in their lives of the historically recognized laws conquered in their adventure of living. However, written law is not enough for the principles of ethic and morality to be fulfilled in the juridical system of a country. Although legality principle is an instrument of fundamental importance for the Democratic State of Right, it is still necessary that the interpreter and the executor of the law to be permeated by the religious ethic, so well described by Weber, so that the literal text of the law may be effective in the social group by producing real objectives. For this reason, it is necessary that the Constitution, the Magna Carta of a country, which contains guarantees about Human Rights, to be effective among people to materialize fundamental rights, and to focus on social security, which is indispensable for the configuration of human dignity values. Conquered rights by men and woman in social disputes in times do not confront against each other, but amalgamate by composing a constitutional system lived by the new juridical system based on political participation of people, which directs its content and gives foundation the a new constitutional order formed in the process of the State Evolution. The Human Dignity, a constitutional guarantee, was not being properly interpretated in this country, so the creation of a new mechanism to make the protection doctrine effective was necessary. For this reason the Law 11.340/06, named as Maria da Penha Law, was created to deal with domestic violence against women in Brazil. / A religião tem influenciado o processo de desenvolvimento do grupo social em diversos aspectos. Em cada momento histórico da humanidade a religião igualmente sofreu transformações. Com a maturidade do grupo social, a religião ganhou novas nuanças. Do tempo da Lei das Doze Tábuas, rígidas em suas punições, passamos ao Cristianismo com a figura de Jesus Cristo perscrutando as regiões mais íntimas do ser humano, fazendo propostas inovadoras para a época, levando as pessoas a refletirem sobre as relações interpessoais, propondo um respeito mútuo entre os integrantes do grupo. Com isso alterou-se o curso da história com relação à discriminação da mulher. Um novo enfoque fora desencadeado pelas ações de Jesus Cristo com relação às mulheres que o cercavam. Ele não as via como meras expectadoras do cenário histórico traçado pelos homens, mas como protagonistas junto com eles da evolução das relações sociais. Os princípios do Cristianismo, embora tenham estado adormecidos na era das trevas, ressurgiu para se solidificar no mundo moderno. O papel da mulher foi fortemente alterado com conquistas significantes no último milênio. A influência do ethos religioso cristão no grupo social foi de tal monta que influenciou o direito contemporâneo, redundando em fortes modificações nas legislações para extinção da discriminação da mulher e criar normas protetivas contra a violência doméstica. Tais normas não visam criar uma desigualdade entre homens e mulheres, fazendo delas seres privilegiados dentro da sociedade, mas visam especificamente coibir os abusos praticados pelo homem contra a mulher pela questão de gênero. Ainda que vivamos no mundo ocidental em Estados laicos, nos quais as legislações estão dissociadas das questões religiosas, podemos observar os princípios do Cristianismo na elaboração das normas protetivas contra a violência doméstica. Até mesmo a consagração dos direitos humanos como garantias indispensáveis à dignidade da pessoa tem forte influência do ethos cristão de igualdade entre os membros do grupo social. O Direito Constitucional, modernamente, tem a função primordial de promover a segurança jurídica dos povos para que homem e mulher, principais objetivos da ação estatal, tenham alicerçados em sua vida o reconhecimento de direitos conquistados historicamente em sua aventura do viver. Todavia, não basta a lei escrita para que os princípios de ética e moralidade sejam cumpridos na ordem jurídica de um país. Não obstante ser o princípio da legalidade um instrumento de fundamental importância para o Estado Democrático de Direito, há ainda a necessidade de estar o intérprete e aplicador da lei imbuído da ética religiosa, tão bem delineada por Weber, para que o texto frio da lei ganhe relevo no cotidiano do grupo social a fim de produzir os seus verdadeiros objetivos. É necessário, portanto, que a Constituição, lei magna de um país, na qual são expressas as garantias sobre os direitos humanos, se faça viva entre os povos contribuindo, dessa forma, para a concretização dos direitos fundamentais, incluindo em seu bojo tal gama de direitos, preconizando a segurança social imprescindível para a configuração dos valores da dignidade humana. Os direitos conquistados tanto pelo homem como pela mulher nas lutas sociais ao longo dos tempos de maneira alguma se confrontam, antes se amalgamam compondo um sistema constitucional vivificado pelo novo sistema jurídico embasado na participação política dos povos, que balizam o seu conteúdo e dão sustentáculo ao novo constitucionalismo forjado no calor do processo de evolução do Estado. Foi assim com a criação da Lei nº 11.340/06, denominada comumente de Lei Maria da Penha, que trata no Brasil do combate à violência doméstica contra a mulher. A dignidade do ser humano, garantida constitucionalmente, não estava sendo interpretada da melhor forma, sendo necessária a criação de outros mecanismos para efetivação da doutrina de proteção.

L’étude de la nécropole ouest du site d’El-Deir dans l’oasis égyptienne de Kharga participe à mieux appréhender la connaissance des pratiques funéraires de l’Antiquité tardive en Égypte, dans les premiers temps du christianisme. Les résultats de cette recherche constituent un prisme intéressant pour découvrir la communauté chrétienne qui vivait à El-Deir, dans le nord de l’oasis, là où précisément la présence d’une importante population chrétienne est attestée dès le IVe siècle ap. J.-C.par les nombreux vestiges archéologiques et les sources textuelles. La morphologie des 150 tombes, leur orientation, l’étude des corps - souvent momifiés –et du mobilier funéraire, ont été comparées avec celles d’autres nécropoles égyptiennes datées de la fin de la période romaine et du début de l’époque byzantine, soit du IVe à la fin du VIe siècle ap. J.-C. Cette confrontation des données a permis de dégager plusieurs critères qui semblent permettre l’identification d’une nécropole chrétienne. Les pratiques funéraires mises en place par les premiers chrétiens associent ainsi des éléments hérités de leurs ancêtres, qui existaient déjà dans les nécropoles traditionnelles et des éléments liés à la croyance nouvelle en la religion chrétienne.Parallèlement, les études pluridisciplinaires menées à El-Deir amènent à découvrir la vie quotidienne des chrétiens vivant sur le site à la fin de l’Antiquité. L’environnement dans lequel cette population évoluait, les cultures qu’elle développait, ses activités professionnelles et artisanales, les maux dont les individus souffraient et les liens de cette communauté avec l’extérieur commencent ainsi à nous être révélés. / Study of the west necropolis at the El-Deir site in the Egyptian oasis of Khargeh helps to acquire a better understanding of the knowledge of Egyptian funerary practicesin the Late Antiquity / Late Antique period, in the first ages of Christianity. The results of this research constitute an interesting prism through which to discover the Christian community that lived at El-Deir, in the north of the oasis, in the precise location where the presence of an important Christian population is attested from the 4th centuryvia numerous archaeological remains and textual sources. The morphology of the 150 tombs, their orientation, studies of the bodies – often mummified – and the grave goods have all been compared with those of some other Egyptian necropolises dating from the late Roman period to the early Byzantine period, namely from the 4th to the late 6thcentury. This confrontation of data has brought forth several criteriathat seem to allow identification of a Christian necropolis. The funerary practices established by the first Christians thus combine elements inherited from their ancestors that already existed in the traditional necropolises and elements related to the new belief in the Christian religion. In parallel, multidisciplinary studies conducted at El-Deir lead us to discover the daily life of Christians who lived on the site in the Late Antiquity. The environment in which this population progressed, the cultures it developed, its professional and hand-crafted activities, the pains endured by its members and the links between this community and the exterior thus start to be revealed.

AN ABSTRACT IN ENGLISH LANGUAGE This diploma thesis regards poems of Bohuslav Reynek and Pierre Jean Jouve with a prism of fire and blood motives. The analysis is focused on their early works, i.e. on Bohuslav Reynek's Thirsts and Pierre Jean Jouve's Les Noces. The diploma thesis is divided into two parts, the theoretical and the practical ones. The theoretical part gives the view into problematics of blood and fire motives. It is encouraged with several theories, such as literary (Bachelard), psychoanalytic (Jung) and theological (Spidlik). The second chapter of theoretical part sums up already existing perception of the analysed texts, with the main focal point on the motives. This aim fulfils either Med's and Putna's interpretations of Reynek or Pic's and Kelly's interpretations of Jouve. The main part of the diploma thesis is then seen in the analysis of motives itself. The author of the diploma thesis searches for different representations of these motives, e.g. flaming tongues of fire (the symbol of the Holy Spirit), a pierced heart of Jesus Christ and Virgin Mary equally as their mixing, such as flaming heart, bloody sun etc. In the results of this diploma thesis there is summarised the analysis of these topoi - fire and blood and their different realisations in each work of the poets. Their attitude...

La thèse analyse les représentations du mythe de Cérès, déesse romaine de l’agriculture et le faisceau d’idées qu’il concentre dans l’imaginaire collectif de la première modernité, le choix a été fait d’étudier sa représentation dans des contextes géographiques différents, selon un axe chronologique allant de ses premières résurgences dans l’art et la littérature du XVe siècle, où se cristallisent en Italie la plupart des significations allégoriques et symboliques qui lui sont associées, à la première moitié du XVIIe siècle lorsque s’annoncent les prémices d’un changement de paradigme et, surtout, se confirment les effets de la Contre-Réforme et du Concile de Trente sur les œuvres à thématique païenne. Des œuvres réalisées sur différents supports (tableau, fresque, gravure, manuscrit, incunable, objet du mobilier, médailles) seront ainsi convoquées et interrogées à l’aune des sources littéraires employées par les artistes et de leur contexte de production. Le corpus analysé se divise en trois parties qui correspondent aux grandes thématiques abordées dans la thèse : l’abondance, la fertilité, ainsi que les relations entre Cérès et le christianisme. Les deux premiers thèmes relatifs à la prospérité et à la fécondité reprennent les principales propriétés attribuées à Déméter-Cérès depuis l’Antiquité, tandis que le troisième thème s’attache à retracer les rapports entre la tradition figurative que l’on nommera « démétriaque » et l’imaginaire chrétienne, à travers l'étude d'œuvres qui, dans certains cas, ont été produites par le même artiste. / This thesis analyses the representations of the myth of Ceres, the Roman goddess of agriculture, and the bundle of ideas it concentrates in the collective imagination of early modernity. In different geographical contexts, the representations of the myth are investigated along a chronological axis ranging from the first revivals in art and literature in the 15th century - when most of the allegorical and symbolic meanings associated with it crystallize in Italy - to the first half of the 17th century, when the first signs of a paradigm shift began to appear and, above all, the effects of the Counter-Reformation and the Council of Trent on works with pagan themes were confirmed. Works of various kinds (paintings, frescoes, engravings, manuscripts, incunabula, ornaments, and medals) will be examined considering the literary sources used by the artists and the context in which they were produced. The corpus analyzed is divided into three parts, which correspond to the major themes addressed in the thesis: abundance, fertility and the relationship between Ceres and Christianity. The first two themes, abundance, and fertility, concern the main properties attributed to Demeter-Ceras since antiquity, while the third theme focuses on the relationship between the figurative tradition we will call 'demetriac' and Christian figurative imagery, through the study of works that, in some cases, were produced by the same artist.

Au Tchad, le Nord contraste avec le Sud. Alors que le Nord, aride consacré à l’élevage, est majoritairement de culture arabo-islamique, le Sud, savane boisée propice à l’agriculture, a épousé la culture occidentale. Avec la colonisation, puis avec les présidents sudistes Tombalbaye et Malloum, cette dichotomie s’est accrue ethniquement, religieusement... Le Frolinat, taxant les régimes sudistes de dominants, a pris le pouvoir après la guerre civile de 1979 et depuis lors, le Nord l’a confisqué, même si, une opposition politico-militaire sudiste, l’a contesté en permanence : face à Goukouni, les FAT, reliquat de l’ancienne armée nationale, coiffées par un organe politique, le Comité Permanent créé en 1979 lors du repli des sudistes au Sud, puis face à Habré une opposition armée dénommée Codos, créés pour résister à l’invasion très meurtrière du Sud par les forces de Habré. Les Codos purent s’imposer lors d’engagements considérables mais jamais déterminants. En effet, l’appui extérieur obtenu par Habré pour le conflit d’Aouzou, l’existence de multiples groupes de Codos, l’absence de base arrière... les rendirent vulnérables. Mais leur action a amené Habré à la négociation permettant un rééquilibrage politico-militaire. Les Codos (ré)intégreront les organes administratifs militaires et civils. Beaucoup de lycéens reprendront leurs études. Certains leaders seront nommés à de hautes fonctions et d’autres militaires prendront leur retraite. Ainsi émerge un Codo, Tokinon P. K. qui est devenu un homme d’affaires sans désavouer le Codoriste leader sudiste, Kamougué qui occupa plusieurs hautes fonctions politiques et créa son parti politique en 1992. Est-ce la fin de la guerre Nord-Sud ? / In Chad, the North contrasts with the South. While the arid and mostly arabic-islamic North is devoted to the breeding of animals, the South with its wooded bush appropriate to agriculture has adopted the Western culture. With colonization then with the Southern presidents, Tombalbaye and Malloum, the dichotomy has increased considering ethnic and religious matters. Criticizing the southern regimes to be dominant, Frolinat has overthrown the southern power after the 1979 civil war and since then, the North confiscated it, even if an opposition politico-soldier Southerner, disputed it permanently : against Goukouni, the FAT, the remnants of the former national army lead by a political organ, the Permanent Committee created in 1979 during the southerners’ withdrawal in the South, and against Habré and an armed opposition called the Codos. The Codo movement was created to resist against the extremely bloody invasion of the South by Habré’s forces. The Codos managed to resist with considerable commitments but not conclusive. Indeed, the fact that Habré obtained an outside support for the Aouzou conflict, and the existence of multiple groups of Codos, and the absence of a rear base, the Codos got vulnerable. But their action lead Habré to the negociations which permitted a new military and political balance. The Codos would then incorporate administrative, military and civil organisms. Many students would go back to school. Some leaders will be named with high positions and other soldiers will take their retirement. Then, one Codo emerged, Tokinon P. K, who became a businessman without downgrading the influence of Kamougué, the Codorist Southern leader who dealt with several high political functions and created his political party in 1992. Is this the end of the North-South war?