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Emmanuel Levinas¡¦s theory on the Other gives rise to a number of researches in the field of philosophy, and it is applied to the field of literature. Taking Levinas¡¦s theory on the Other as a frame, from the perspective of phenomenology, I try to discuss the theme of conflict in the three plays by the three eighteenth-century female playwrights¡X Mary Delarivier Manley¡¦s Lucius (1717), Eliza Haywood¡¦s Fair Captive (1721), and Elizabeth Inchbald¡¦s Such Things Are (1787). This study focuses not only on the tension between the oppressor and the oppressed, but also on the situation and reaction of the oppressed, especially on the situation and reaction of the conquered women while they confront the persecution. Chapter One is background introduction, which includes twentieth-century theories on the Other, and Levinas¡¦s theory on the Other. Theories of the Other are related to the fields of philosophy, anthropology, psychoanalysis, and post-colonialism; however, the focus of this dissertation is Levinas¡¦s theory on the Other. Levinas asserts the rivalry between the Self and the Other from a phenomenologist point of view. With Levinas as a major approach, this chapter discusses the rival phenomenon between the Self and the Other as represented in the three female playwrights¡¦ dramas. Chapter Two deals with a discussion on the Other in Manley¡¦s Lucius, or the First Christian King of Britain. This discussion is concerned with the confrontation between the conqueror, the Britons and the conquered, the Picts during Roman Britain. The reaction of the conquered, as well as the shifting identity of the conquered caused by the changed circumstances are also my main concern. Chapter Three is concerned with an analysis of the Other in Haywood¡¦s Fair Captive. I analyze the Self¡¦s violence against the Other, the Turks¡¦ persecution against the Spaniards, which results from racial and religious differences as exposed during the War of the Spanish Succession (1701-14). One of the ideas I focus on is men¡¦s oppression against women, either in the Islamic or in the Christian world, due to gender relations involved with a male maltreatment of women which is rooted in the patriarchal system and commonly exists in eighteenth-century Europe. Chapter Four studies the discourse on the Other in Inchbald¡¦s Such Things Are. I discuss the Orientalist perspective of Inchbald regarding the Sumatrans, the tension between the Self and the Other as represented in the interaction of the Britons and the Sumatrans, along with the tension between the master and the slave on the colonial level, as well as on the patriarchal level, as exercised in colonial society. The final chapter concludes this dissertation with an emphasis on the relationship between the Self and the Other. The Eighteenth-century England encountered a variety of political and cultural problems. Within the country, England had ethnic problems, though she had accomplished the Union with Scotland in 1707. Outside the country, England was forced to face her political Other, France, though the English appreciated and imitated French culture. Her two parties¡X the Tories and the Whigs, who maintained contradictory opinions in dealing with political issues¡X also caused instability in the political arena. Meanwhile, the political tension never mitigated when England endeavored to expand her territory into other countries, especially into India in order to implement her colonialism. Cultural differences result in either reciprocal or rival relationship between two peoples. In their rivalry, the Self has a desire for or a fear of the Other. Such a cultural phenomenon--the Self¡¦s desire for or fear of the Other-- is presented in the plays of many eighteenth-century female playwrights. This dissertation argues that when the Self alters his center-orientation and terminates seeking mastery over the Other, it is possible to put an end to their rivalry, just as Levinas indicates: Unless we attribute to the essence of free will a propensity for the rational, and, thus, a respect for universal, thanks to which the imperative and the normative of the intelligible would impose themselves on the free will of reach, consenting to limit itself in such a way as not to limit others. (Alterity and Transcendence 147-48) Manley¡¦s Lucius, Haywood¡¦s Fair Captive, and Inchbald¡¦s Such Things Are all illustrate this siltuation.

Cette étude porte sur l’analyse du discours identitaire du recueil Pourquoi as-tu laissé le cheval à sa solitude ? de Mahmoud Darwich à savoir la nature de la relation que le Moi (celui de Mahmoud Darwich) entretient avec le Moi de l’Autre. Autrement dit, le recueil en question ressemble à un dialogue où le même et l’autre se plongent dans un discours à titre argumentatif. La réponse à la question de la relation entre les deux parties du dialogue est abordée, premièrement, d’un point de vue thématique/théorique : la présentation de la figure emblématique du Moi darwichien perçu en tant qu’un, ayant une identité personnelle, culturelle, sociale et nationale, différente de celle dont dispose l’autre un (celui de l’Autre). Deuxièmement, d’un point de vue pratique, le type de relation entre les deux côtés a été montré à travers l’analyse du corpus du recueil se composant de six groupes. / This study focuses on the analysis of identity discourse of Darwich’s collection : Why did you leave the horse alone? in order to know the nature of relationship that the me of Darwich maintains with the me of the Other. In other words, our collection looks like a “dialogue” where the me of Darwich and the me of the Other plunge into an argumentative discourse. To answer our question about the relationship between the two parts of dialogue, we have firstly chosen a theoretical approach: the presentation of the emblematic figure of Darwich perceived as one, having a personal, cultural, social and national identity, different from the identity of the other one. Secondly, through a practical point of view, the type of relationship between the two sides has been shown through the analysis of the corpus consisting of six groups.