Dans la perspective de réhabiliter la stylistique herméneutique, L’emploi du Temps dans L’Emploi du temps de Butor cherche à montrer comment le style non seulement permet d’entrevoir les Visions du Monde passées ou présentes mais contribue à mieux comprendre le monde et offre même des pistes éthiques aidant à dépasser crises et impasses.Puisque ramenant constamment aux mêmes faiscsèmes (sèmes inhérents à plusieurs stylèmes et se retrouvant à des niveaux d’analyse différents), les stylèmes des architextes, énonciations, récit, histoire et écriture de L’Emploi du temps révèlent en effet qu’au Temps linéaire traditionnel issu du judéochristianisme, de la pensée bourgeoise et de lamécanique classique, Butor substitue non pas comme certains de ses contemporains un Temps labyrinthique et absurde mais un Temps stratifié, un Temps rendant compte à la fois des acquis de la pensée mythique et de certaines des conceptu-alisations philosophiques de Kierkegaard, Bergson, Husserl, Heidegger, Sartre et Bachelard.Dépassant ces penseurs, prenant doublement à contre-pied Bergson, illustrant certaines des remarques d’Heidegger sur l’art, Butor en arrive même à mettre peu à peu en place, par le jeu complexe des stylèmes associés en faiscsèmes, un Temps structuré, spatial et musical. En découle un « emploi du Temps » bien moins anxiogène et tyrannique que celuique nous subissons depuis l’avènement de la révolution industrielle, un emploi du Temps qui aide à passer de l’inauthentique à l’authentique, donne épaisseur et poids aux actes, est source d’unification et de liberté, musicalise et poétise le réel, en un mot, permet de toucher du doigt monde, être et éternité / With a view to rehabilitating hermeneutic stylistics, L’emploi du Temps dans L’Emploi du temps de Butor seeks to show how style not only offers glimpses of past and present world views, but also enhances understanding of the world, even providing ethical pointers to help get over crises and deadlocks. Since they constantly bring us back to the same “faiscsèmes” (“asemeblies” ?) (semes inherent to several stylemes, found at different levels of analysis), the stylemes of the architexts, enunciations, accounts, story and writing of L’emploi du Temps reveal that instead of the traditional linear Time that comes from the Judeo-Christian view, bourgeois thinking and the classical physics/mecanics, Butor proposes, not like some of his contemporaries an absurd, labyrinthine Time, but a stratified Time, a Time reflecting both the experiences of mythical thought and some of the philosophical conceptualisations of Kierkegaard, Bergson, Husserl, Heidegger, Sartre and Bachelard. Going further than these thinkers and doubly opposing Bergson, illustrating certain comments made by Heidegger on art, Butor even comes gradually to install a structured, spatial and musical Time through a complex interplay of stylemes combined into sembeams. This gives rise to a much less stressful and tyrannical use of time than has been imposedsince the industrial revolution, a use of time that helps us move from the unauthentic to the authentic, gives substance and weight to actions, is a source of unification and freedom, makes reality musical and poetic, in a word, brings us closer to a full grasp of world, being and eternity

In the 1840s, Søren Kierkegaard argued that the creation of impersonal media through the newspaper would level down human possibilities by turning every action into a spectacle for publicity. Nearly 200 years later, with smartphones whipped out to capture the most meaningful and trivial events as soon as they begin, we can ask the question—was Kierkegaard right to be worried? This essay will construct a Kierkegaardian analytic argument that our society has been leveled derived from Kierkegaard’s views as expressed in his philosophical analysis of leveling and the present age contained in Two Ages: A Literary Review. After arguing that our society is leveled, I will give an account of how leveling has developed and briefly explain Kierkegaard’s solution to leveling. Lastly, I will extrapolate Kierkegaard’s views of the press to the Internet and argue that the Internet presents new technological developments that force him to hold contradictory views on impersonal media.

Several researchers have called for further research devoted to exploring positive psychology constructs among African Americans. In the present study, I addressed the aforementioned calls for African American positive psychology and existentialism research by utilizing the autoethnographic approach to explore the processes and resources that four African Americans accessed to critically think about and make sense of their lived experiences. Given the current sociopolitical climate, I wanted to intentionally use my academic and class privilege to amplify the voices and strivings of four African Americans for survival and meaning in life. I utilized the autoethnographic approach to share my personal narrative of developing critical consciousness to explain the contextual factors influencing my worldview. For this dissertation study, I also conducted in-depth interviews with three other African Americans over a series of interview sessions to explore what made their lives meaningful. A thematic analysis of the participant data was conducted to analyze and identify emergent themes. The thematic analysis produced six emergent themes and 18 subthemes to contextual powerful influences shaping their perceptions of meaning in life, existence and critical consciousness development. I am hopeful that readers will gain four different perspectives on how, as African Americans, the participants define and understand their existence, facets of life that make their lives meaningful, and how they have come to make sense of their worlds.

Målet med palliativ vård är att lindra lidande och skapa en så god livskvalitet som möjligt den sista tiden i livet för individer som blivit diagnostiserade med en obotlig sjukdom. Inom svensk sjukvård finns målet att vårda människan som en enhet, men trots detta glöms ofta den existentiella dimensionen bort och vårdandet fokuseras i stället på den fysiska kroppen. Den existentiella dimensionen har stor betydelse för upplevelsen av livskvalitet. Därför vill vi ta reda på vad som är viktigt för individer som befinner sig i livets slutskede för att de ska ha en god livskvalitet. Detta gör vi genom en litteraturstudie där resultatet av ett antal tidigare studier visar vilka existentiella faktorer som är betydelsefulla i livets slut. Samspelet med människor i ens närhet och möjlighet till att uttrycka sina existentiella behov genom andlighet och religiositet kommer fram som huvudfynd.

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The play Waiting for Godot by Samuel Beckett has for a long time been considered one of his best works. Grasping the significance of key factors such as modernity, modernism and historical background is of great importance to situate and contextualise the play. As Beckett´s play belongs to the “Theatre of the Absurd”, the complicated aspects of where the play belongs has given opportunities for questioning. The intricate layers of the play have opened several doors for interpretation which has allowed diverse conclusions from various researchers. For that reason, further investigation on that matter may perhaps add another viewpoint which can be considered important to fully understand the potential of this piece. This essay examines Samuel Beckett´s famous play Waiting for Godot through the complex lens of Soren Aabaye Kierkegaard´s and Jean-Paul Sartre´s perspectives within the existentialist philosophy. Certain features of each perspectives within the philosophy such as the for-itself,in-itself and the three stages consciousness facilitate the linkage needed between the play and the theory. By using these two perspectives, this essay analyses how the elements of nothingness, purpose and meaning are apparent throughout the play. The analysis of the essay was done to: firstly, attempt to discover new possible meanings and secondly, to deepen and widen my understanding of the Beckett´s play. This essay argues that these elements provide evidence that the play contains components of both Sartre´s and Kierkegaard´s perspective of existentialism.

Cette thèse est consacrée à l’étude de l’œuvre et de la poétique de Francesco Biamonti (1928-2001). Elle propose un parcours critique qui montre les liens entre l’écriture de l’auteur, aussi bien dans ses thématiques que dans ses choix stylistiques, et l’expérience culturelle qui la sous-tend. Les romans biamontiens apparaissent comme une tentative d’exprimer sous forme artistique une vision personnelle du monde et de l’homme, que l’écrivain italien élabora en autodidacte pendant sa vie. Il s’agit d’une vision qui ne peut ne pas tenir compte de la réflexion sur le territoire du Ponant ligurien, représenté par Biamonti dans ses transformations du XXe siècle et dans son actualité. Ainsi, la juxtaposition des termes territoire et existence dans le titre suggère une première clef de lecture de cette étude.Cette thèse s’articule en trois grandes parties. Dans la première partie, l’étude de l’espace romanesque favorise l’analyse de la vision biamontienne de l’histoire méditerranéenne et européenne, et montre les mécanismes de transfiguration et les processus mythopoïétiques caractérisant la représentation du Ponant ligurien et de l’« ailleurs » français dans les romans. La deuxième partie porte sur l’analyse des personnages et propose une interprétation de la conception biamontienne de la réalité humaine sur la base des théories existentialistes et phénoménologiques. Enfin, la dernière partie explore l’idée de création artistique et souligne certaines caractéristiques de la prose biamontienne et de son lyrisme dans une perspective aussi bien textuelle que théorique. / The PhD Thesis is devoted to the study of the work and the poetics of Francesco Biamonti (1928-2001). It proposes a critical analysis showing the connections between the writing of the author, in both its themes and its stylistic choices, and its underlying cultural influences. Biamonti’s novels appear as an attempt to express his personal vision of the world and the human condition, which the Italian writer developed as autodidact all along his life. Framing this vision cannot ignore the considerations of the author about the Ligurian west territory, represented through its twentieth century transformations and its contemporary topics. Thus, the juxtaposition of the words territory and existence in the title suggests the first key to read this work by.The PhD Thesis is articulated in three main parts. The first part, through the study of the narrative space, analyses Biamonti’s reflections on the Mediterranean and European history; moreover, it contains the literary mechanisms and the mythopoietic processes characterizing the representation of the Ligurian territory and the French “Elsewhere” in the novels of the author. The second part is concerned with the study of the characters and, in light of a series of philosophical readings, it examines Biamonti’s conception of the human reality and existence. The third and final part explores the idea of artistic creation and highlights specific characteristics

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This dissertation explores the experience of participating in collective protest. I performed an existential-phenomenological analysis of five participants’ in-depth accounts of their involvements participating in collective protest. I considered my interviewees’ discourse to be reflective of their lived, embodied experiences of being in protest with others. Participants each described distinct protesting experiences. I explored their accounts in relation to six basic aspects of existence: self, other, embodiment, time, space, and choice/freedom. From within these existential realms, participants’ accounts revealed five key existential themes of participating in collective protest: (1) Existential Crises and Activation; (2) Existential Magnification; (3) Existential Horizons; (4) Existential Stakes; and (5) Existential Time-Space. These themes emerged from the ways my participants discussed their experiences in contingent and concrete interrelationships with the six basic states of existence. I considered phenomenological similarities and departures across participants’ descriptions and uncovered 30 distinct modes, or manners in which they experienced their participation in embodied collective protest. My insights suggest that collective protests frequently emerge during periods of heightened cultural disorder. During such anxious times, many participants seek the company of others in collective protest to have their voices heard and to be with people who are similarly concerned. Participants discussed the importance of preserving and exercising their First Amendment rights to publicly communicate dissent in this way. My interviewees also described understandings that protesting is a potentially dangerous activity, but that the risks are assumed collectively. While protesting can be unsafe, this collective action pertains to individuals banding together to make an ethical statement addressing the sense that something bad is on the horizon. While in protest together, people often meet like-minded others, and sometimes these connections bond members in enduring activist communities. At the heart of participating in collective protest are individuals who make a personal choice to adventure out in public to demonstrate in communicative interaction with fellow citizens.