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There are surprisingly detailed similarities between Germany and the USA on their way towards the Second World War. In this paper, I have compared the nations' expansionist philosophies, their encounter with racism, and the internal conflicts between authoritarian leadership and democracy. I began with an overview of Manifest Destiny and the German myth of the East. Next, I summed up the deep changes that the First World War caused for both societies and how they went into the Great Depression. I examined the rise of scientific racism as part of the international eugenics movement and the emergence of populist leaders during the economic crisis. It became clear that neither expansionism nor racism were genuine German ideologies. In fact, the American Manifest Destiny served as a role-model for German plans in the East. Even the racist concepts of the Third Reich were strongly influenced by American scientists. The main difference seems to be the experience with the First World War and the diversity of American protest during the crisis.

At the close of the American Civil War some southerners unwilling to remain in a reconstructed South, elected to immigrate to areas of Central and South America to reestablish a Southern antebellum lifestyle. The influences of Manifest Destiny, expansionism, filibustering, and southern nationalism in the antebellum era directly influenced post-bellum expatriates to attempt colonization in Mexico, Venezuela, Chile, Peru, and Brazil. A comparison between the antebellum language of expansionists, southern nationalists, and the language of the expatriates will elucidate the connection to the pre-Civil War expansionist mindset that southern émigrés drew upon when attempting colonization in foreign lands.

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Lancés sur les routes de l’exil, suite au génocide de 1915 perpétré par le gouvernement JeuneTurc, les réfugiés arméniens sont à la recherche d’un territoire susceptible de les accueillir.Après un exode qui a duré plusieurs années, et qui les a conduits dans les pays de la péninsule balkanique et dans tout le Proche-Orient, certains font le choix de la France. C’est en 1922 ou 1923 (selon les sources) que les premiers réfugiés arrivent à Valence. D’autres leur emboîtent le pas les années suivantes. Mon étude tente de mettre en évidence les parcours migratoiresdes familles arméniennes valentinoises et des enfants scolarisés, depuis leurs lieux d’origine jusqu’à Valence. Plusieurs vagues migratoires, plus ou moins longues selon la durée de déplacements des populations, et parfois simultanées ou enchevêtrées, se succèdent. Très souvent, l’itinéraire, qui a conduit les familles arméniennes dans la cité drômoise, n’a pas été direct depuis leur débarquement à Marseille, mais jalonné d’étapes, qui sont autant de marqueurs des situations socio-économiques rencontrées avant leur installation à Valence, parfois définitive pour de nombreuses familles. Mon étude tente également de faire apparaîtreles différents parcours scolaires effectués au sein de l’école française. Dès les premières arrivées, les enfants entrent à l’école primaire et suivent des parcours variés, même si, pour les premiers arrivants, la préoccupation au sortir de la scolarité obligatoire reste l’obtention immédiate d’un emploi. Les parcours au sein d’un enseignement organisé en deux filièresprincipales et socialement inégalitaires ne sont pas simples et des difficultés diverses se dressent, amenant certains à abandonner soit leurs études secondaires, soit à se maintenir au sein de l’école primaire. Le système scolaire accueille ces enfants et l’enjeu linguistique passe au premier plan. D’autres élèves y mènent un parcours brillant. Sous l’influence de lasituation socioéconomique locale, les familles arméniennes opèrent des choix pour leurs enfants et des comportements se dessinent. Si pour certaines, le système scolaire doit permettre une émancipation et l’apprentissage d’un métier, au travers des professions d’ouvriers qualifiés ou de techniciens mais aussi d’emplois de bureau, pour d’autres, la reprise d’une affaire commerciale familiale ou l’apprentissage d’une profession artisanale s’impose. Le passage par l’école obligatoire permet d’atteindre un niveau linguistique plus sûr, mais aussi une qualification plus importante, qui enrichit l’affaire familiale. La destinée familiale a très souvent tracé un avenir scolaire aux enfants de la seconde génération, revu à l’âge adulte avec de nouvelles opportunités professionnelles. / Launched on the exile roads, after the 1915 genocide caused by the Jeune-Turc government, the Armenian refugees were in search of a territory open to welcome them. After an exodus which lasted several years and led them into the Balkan States and the whole Near East, some of them made the choice of France. The first refugees turned up in Valence in 1922 or 1923 (itdepends on the pieces of information). Others followed a few years later. My study attempts to show the Armenian families and children’s geographical routes, from their places of origin to Valence. Several more or less varied waves of immigrants occurred. Very often, the trip from Marseille to the “Cité drômoise” was not straight. The different stages of their French itinerary appear as markers of their varied social and economic conditions before their arrival in Valence. My contribution will also attempt to show the different school careers they made in French schools. As soon as the first arrived, children were sent to primary school and had varied school careers, even if labor remained a priority at the end of their compulsory education. The school careers in the two main educational profiles- socially unequal- were not simple and many pupils had difficulties in completing their primary or secondary schooling. The French school welcomed these foreign pupils and the acquisition of the French language was the most important issue. Other pupils had outstanding courses. Affected by the local socio-economic circumstances, the Armenian families made choices for their children. For some of them, school had to promote the learning of a trade, as skilled labourers, technicians or office workers. Others expected their children to continue the family business. Compulsory schooling promoted the acquisition of the French language but also increased the qualification levels. The Armenians wanted a future for their children and resigned themselves to the choices of their parents. After their teenage years, their professions changed and the families’ destinies advanced with new career opportunities.

Made available in DSpace on 2016-04-27T16:32:32Z (GMT). No. of bitstreams: 1 Tatiana de Jesus Pita.pdf: 626756 bytes, checksum: d55b4255fd6ee04e57713f95a5d0755a (MD5) Previous issue date: 2011-08-11 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / This present study is the result of a preliminary research conducted in 2010. It aims to characterize, according to the socioeconomic and cultural origin, the graduated students of the Course in Pedagogy from a private Higher Education Institute which achieved low ranking in ENADE and also in the Institutional Evaluation of MEC. This institute is located in a city nearby São Paulo. It aims to identify where these students coming from this institute work as well. It also examines, through the offered wage weather there is a relation between the professional performance, their training and the prestige of the institute. The hypothesis was defined as: teacher education graduates from private institute with low classification is incomplete, due to the curriculum structured to speed up the course of Pedagogy, so the professional performance of these people becomes uncertain. For this purpose, we investigated the graduated students in Pedagogy from a private Higher Education Institute located in a city near São Paulo . As a methodological procedure, questionnaires were applied with semi structured questions to the graduated students in Pedagogy, graduated between 2007 and 2010. In the data analyses it was used concepts of capital cultural, social, economic and educational advocated by Pierre Bourdieu. It was found that the diploma gotten in the Pedagogy course of Higher Education Institute with low ranking, coming from popular classes failed to secure a social or economic rise in relation to the other social classes . But among its members (spouse, family), the cultural capital and the school history of these people has been expanded, creating a symbolic value to the diploma / O presente estudo é resultado de um trabalho preliminar de pesquisa realizada no decorrer de 2010. Tem como objetivo caracterizar, segundo a origem socioeconômica e cultural, os egressos do curso de pedagogia de uma Instituição de Ensino Superior (IES) privada de baixa classificação no ENADE e na avaliação institucional do MEC. Essa IES localiza-se em uma cidade próxima a São Paulo. Busca ainda identificar onde trabalham os estudantes oriundos desta Instituição. Analisa também, via salário oferecido, se há relação entre a atuação profissional dos egressos, sua formação e prestígio da instituição. A hipótese foi assim definida: a formação dos professores egressos dos cursos de Pedagogia das IES privadas com baixa classificação é incompleta, devido à grade curricular estruturada de forma a acelerar o curso de Pedagogia; portanto, a atuação profissional desses sujeitos torna-se insegura. Para tanto, foram investigados egressos do curso de Pedagogia de uma IES privada localizada em uma cidade próxima a São Paulo. Como procedimento metodológico foram entregues questionários com perguntas semiestruturadas aos egressos do curso de Pedagogia, formados entre 2007 e 2010. Na análise dos dados empregaram-se os conceitos de capital cultural, social, econômico e escolar defendidos por Pierre Bourdieu. Verificou-se que o diploma obtido no curso de Pedagogia dos egressos da IES privada com baixa classificação, oriundos de classes populares, não garantiu uma ascensão social ou econômica perante os demais grupos sociais. Porém, entre os seus (cônjuge, família), o capital cultural e a trajetória escolar desses sujeitos foi ampliado, gerando um valor simbólico ao diploma

無論是東方或西方古代社會，宗教信仰與政治信仰二者的關係都是相輔相成的；尤以中國古代殷周時期，宗教與政治的信仰、權力、組織、制度更是合為一體。筆者的興趣與關注，正是周初宗教人文轉向的課題。周室承繼殷權的宗教文化傳統，從祭祀天神、地衹、鬼靈、祖宗等現象出發，透過一套象徵系統的詮釋方式，傳達出一種對宇宙、人事獨特的理解與信念。然而，夏、殷之例不遠，僅以祭祀、占卜等活動尚不足以「祈天永命」來確保國祚久安，故強調「敬德」的主體修養活動以彌補宗教活動的不足；周室遂以此信仰體系為背景，經由「敬」的自我省察工夫，把對超越界的崇敬與追尋，回返到主體對自我的覺知與省察，神秘的宗教性格遂轉化為「敬德」價值理性的生發，「敬德」與「服天命」或「受天命」之間自始產生了聯結，兩者形成了緊密的因果關係：前為因，後為果；這有效地說明天命屬意周室的正當性。此時，「天命有德→敬德保民→祈天永命」三者恰好結成牢固的繩索，「敬德」成了國祚久安的必要條件，開顯出全新的、倫理的、道德的人文面相。 　　周初宗教人文轉向的關鍵處就是，周公等人以人民根植在祭祀、占卜活動中對超越界的情感為基礎，把一貫的宗教情操巧妙地轉移至「德」價值本體上；在周公等人自覺意識的作用下，神人關係的宗教情操順利地轉化為道德情操，周初宗教精神自此一大躍進，展現了新的宗教精神，從而指點出它的道德與倫理向度；宗教理性與人文理性因而結合、消融，人文意義與價值自始受到重視與肯認。職是之故，筆者擬以周初「天命觀」與「敬德」價值理性二者互為辯證的關係為進路，從二者的形成、關連與作用面切入，分別描述周初宗教人文化的歷史進程，並就其統貫之理作一系統性的闡述。 / The relations between the religious and political beliefs are complementary either in the eastern or eastern society which beliefs, authorities, organization, systems were combined into a whole especially during the Ying-Chou period of the ancient China. The writer's interests and concerns are rightly focused on “the humanistic turn of the early Chou religion”. The Chou empire inherited the religious, cultural tradition from Ying authority, starting out from the phenomena of worshiping the heaven deity, earth deity, ghosts, ancestral spirits and expressed an unique understanding, belief for the cosmos and the living world through the interpretative way of a set of symbolic system. Whereas, that the examples of Shia, Ying authorities went just ahead made Chou empire realized that only relying on the worshiping, divining activities was insufficient to “appealing to the heaven for the eternal life of nation”; hence, they proclaimed further the subjective deed― “respecting virtue” ―for supplementing the deficiency of religious activities; given that, the Chou turned its outwardly respecting and searching for the transcendent back to the inwardly subjective awareness and introspection on self, grounded on the inherited belief system, by way of the introspective work “respecting” of self that resulted in the transformation from the mystic, religious characters into the arising of the value-ration of “respecting value”. Thus, there was connection between “respecting virtue” and “obeying the heaven's destiny”, “accepting the heaven's destiny”; the former the cause, the later the effect. The close causation occurred within them that effectively explained the legitimacy of the bestowed destiny from heaven on Chou. At this time, “the heaven bestowing destiny on those who have virtue→respecting virtue for the purpose of protecting people→appealing to the heaven for the eternal nation” these three nodes were rightly strung into a firm rope so that “respecting virtue” became the necessary condition of the eternal nation that discovered the wholly new, moral, ethical and humanistic aspects. 　　The key point of the humanistic turn of the early Chou religion was Chou-Kong and others, based on people's emotions rooted in the worshiping, divining activities for the transcendent, ingeniously turned people's inherited religious sentiments to the “virtue” itself. Under the function of Chou-Kong's self-consciousness, the religious sentiment of relations between gods and men smoothly transformed into the moral sentiment that made the religious spirit in the early Chou pushed a giant leap and opened a fully new religious spirit that directed to its moral and ethical dimensions. The religion-ration and humanity-ration were thus combined and melted; from this on, the humanistic meanings and values were acknowledged and regarded with esteem. On the grounded of that, the writer tries to make a systematic explication for its reason of unity by describing separately the historical process of the humanization of the early Chou religion from the aspects of formations, correlations and functions of both the view of “heaven's destiny” and the value-ration of “respecting virtue” among which the inter-dialectical relations used as an approach in this text.

This paper examines Wolfram von Eschenbach’s juxtaposition of contrary things in Parzival as the beginning of the road to spiritual salvation for Parzival. Men’s quest for fame and honor in the material, Arthurian world is compared to the divine Grail kingdom and the godlike women who shed compassionate, Christ-like tears. Wolfram’s message of peace and love for brother is examined through his use of symbolism, particularly through womens’ tears and turtledove imagery. Parzival, Gâwân and Feirefiz are compared in order to show that the love and quest for personal honor in the Arthurian world is a necessary step on the path to God’s divine love and salvation. Compassion and love for one’s neighbor must be learned before Parzival attains his destiny. How marriage teaches Parzival triuwe and how he demonstrates this characteristic are examined. Romantic love, emulation of women and divine love lead Parzival to his destiny.

男同志愛滋病患者的心理狀態一直是美國愛滋病研究的邊疆區域。大多數的國家政策多著重於此一族群的身體狀況以及疾病本身的研究。這些政策往往忽略了自我和解對於男同志愛滋病患者來說的重要性，殊不知自我和解是男同志愛滋病患者對抗全景式迫害的重要策略之一。賴瑞克萊默《正常心》及《我的命運》處處顯示對於此一策略以及國家社會對於男同志愛滋病患之迫害的關注。透過主人公奈得從愛滋鬥士到染病再到自我和解的過程，這兩齣戲劇重砲抨擊了國家社會不公，並同時點出受迫害者對抗這些不公不義的必要性。在此之下，傅科對於權力以及抗拒的討論適足為本論文的理論出發點。本論文藉助傅科的觀點來討論國家社會迫害男同志愛滋病患背後的深層因素，並進一步探討這些被迫害者中可能產生的抗拒策略。本論文分成四個部份：除了導論和結論外，第二章著重美國國家社會對於男同志愛滋病患者的歧視及壓迫，以及形成這些迫害的原因，並進一步檢視《正常心》及《我的命運》裡男同志愛滋病患者的困境。第三章討論這些被迫害者不同的反壓迫策略，以及這些策略對於男同志愛滋病患者身心的影響。 / The psychological condition of the HIV-positive is always peripheral to the governmental studies of HIV/AIDS in the United States. Compared with the governmental studies, Larry Kramer's The Normal Heart (1985) and The Destiny of Me (1992) lay more emphases on the psychological conditions and transformations of the HIV/AIDS patients. These two plays demonstrate the homophobic disciplines and regulations performed against the homosexual HIV-positives in the discourse of HIV/AIDS. In addition, through Ned Weeks's transformation and resistance, these two plays illuminate on the lesson, self-knowledge, and self-reconciliation that empower the diseased gay men to survive in the crisis of HIV/AIDS. This thesis makes resort to the studies of Michel Foucault, particularly his concepts of anatomo-politics and biopolitics as well as his exegeses of the dynamics between the persecutor and the persecuted. Foucault's theories are insightful in understanding the underlying homophobia behind the policies in a normalizing society. His studies envision the possibilities of resistance alongside these homophobic panoptic persecutions. This thesis is divided into four chapters. The second chapter examines the disciplines and regulations over the diseased homosexuals in The Normal Heart and The Destiny of Me. The third chapter focuses on the transformations of Ned from a polemicist to a reconciliationist as well as his resistance to the panoptic persecutions. The concluding chapter reconfirms that the lesson and growth of a gay HIV-positive patient rests on self-reconciliation.

À ce jour, ont été écrites de nombreuses et remarquables études qui analysent les textes littéraires, philosophiques, journalistiques, épistolaires d’Albert Camus, et ce dans diverses perspectives : stylistiques, narratologiques, linguistiques, psychanalytiques, symboliques, thématiques, biographiques, intertextuelles, sociologiques, politiques, esthétiques, éthiques, philosophiques entre autres. Or, rares sont les études qui examinent l’idée et l’image du temps chez cet écrivain français du siècle dernier, à partir de ses essais philosophico-littéraires. L’essayiste songe par exemple à la conception temporelle, en l’associant tantôt au mouvement circulaire du monde méditerranéen, beau et éternel, ou du cosmos (L’Envers et l’endroit, Noces, entre autre), tantôt à la fonction de la conscience humaine qui espère, se souvient et se révolte (Le Mythe de Sisyphe), tantôt à la marche de l’histoire humaine, européenne (L’Homme révolté). En considérant l’œuvre entière de Camus, et surtout ces quatre essais, L’Envers et l’endroit, Noces, Le Mythe de Sisyphe et L’Homme révolté, notre thèse a pour objectif d’étudier les trois conceptions temporelles, qui n’ont pas reçu une attention critique suffisante : l’éternité, la triple temporalité (le passé, le présent et l’avenir) et le temps historique. / To this day, there have been written numerous and remarkable studies which analyze the literary, philosophical, journalistic, and epistolary texts of Albert Camus from diverse perspectives : stylistic, narratological, linguistic, psychoanalytical, symbolic, thematic, biographical, intertextual, sociological, political, esthetic, ethical, philosophical, among others. Rare are studies which examine the idea and the image of time as conceived by this 20th century French writer, as evidenced in his philosophical-literary essays. Camus considers the conception of time by associating it with the circular movement of the Mediterranean world, beautiful and eternal, and that of the cosmos (Betwixt and Between, Nuptials), with the functioning of the human conscience which hopes, remembers, rebels (The Myth of Sisyphus), or with the course of both human and European history (The Rebel). By studying the complete works of Camus, especially, the following four essays—Betwixt and Between, Nuptipals, The Myth of Sysiphus, and The Rebel— our thesis aims to study three temporal notions which have not received sufficient critical attention: eternity, triple temporality (past, present, and future), and historical time.