Si grand que puisseêtre l'abime entre l'écolier dévoyé du XVe siècle que fut Villon, et le dandy raffiné du XIXe que fut Baudelaire, leur vie et leur tempérament offrent, par certains côtés, des analogies frappantes. Ce sont ces ressemblances, doublées de différences non moins frappantes, qui font l'intérêt d'une comparaison entre la vision que chacun d'eux eut de sa ville natale, Paris. [...]

Ce mémoire-création questionne le concept d'émergence en création. Il s'agit d'une recherche qualitative qui s'appuie sur le processus d'une pièce chorégraphique : CHAIR. Construit sur le principe du circuit-fermé (une caméra est intégrée à une poupée dont les images sont transmises en direct), ce solo s'est élaboré grâce à la perméabilité des pratiques et des matériaux. M'appuyant sur des concepts deleuziens (l'actuel et le virtuel, les zones d'indéterminations et le devenir notamment) et sur la philosophie chinoise (telle qu'étudiée par François Jullien) je mets en perspective la notion de décentralisation du créateur. Approfondissant les matériaux qui ont permis de construire CHAIR, je mets en perspective le fait que chaque matière contient ses propres singularités et que chacune de ses singularités fait émerger l'œuvre. Construit en deux volets, ce présent mémoire décrit tout d'abord le processus de création de manière chronologique. Et questionne ensuite, par l'entrecroisement des concepts, la notion d'émergence, qui va de pair avec la notion d'entre-deux. Cet entrecroisement de concept se fera sous la forme d'un dialogue entre les principaux théoriciens et moi-même. Sans apporter aucune réponse, j'entre dans une fente, je m'aventure dans l'inconnu afin de pousser une réflexion conceptuelle. Le lecteur sera invité à se perdre dans des méandres réflexifs qui finalement m'amènent, comme chercheuse, à considérer le dédoublement du même comme une faille permettant l'émergence « d'entre-images » : des images non visible, ou pas encore visible, des images de l'inconscient, reconstruites par le spectateur. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : création, processus, émergence danse contemporaine, vidéo, circuit fermé, Gilles Deleuze, François Jullien, philosophie orientale

Ce mémoire tente de présenter la politique allemande de François Mitterrand de 1981 à 1991 à travers le discours public du président français. À cette fin, il présente la position du chef d’État socialiste sur le rôle de l’Allemagne dans la construction de l’unité européenne et dans la politique de défense et de sécurité française, ainsi que sur la question de la réunification allemande. Il tente ensuite de situer la politique allemande de François Mitterrand par rapport à celle du général de Gaulle, et de juger de la valeur du discours public du président français comme source primaire. L’hypothèse principale que nous soutenons est que le président socialiste tente, de 1981 à 1991, de s’appuyer sur la République fédérale d’Allemagne pour atteindre les objectifs de grandeur et d’indépendance fixés pour la France par de Gaulle dans les années 1960. Nous croyons qu’il souhaite d’abord se rapprocher de la RFA pour que celle-ci l’aide à unifier politiquement, économiquement et militairement l’Europe autour du couple franco-allemand. Nous croyons également que Mitterrand veut s’assurer, au début des années 1980, que la RFA restera ancrée solidement au camp occidental et qu’elle ne glissera pas vers le neutralisme, ce qui doit, selon le président français, permettre à la France d’augmenter son niveau de protection face à l’URSS et accroître son indépendance face aux États-Unis. Enfin, nous croyons que le président socialiste ne tente pas d’empêcher la réunification de l’Allemagne, mais qu’il tente d’en ralentir le processus afin de pouvoir mettre en place l’unité européenne au sein de laquelle il souhaite exercer une influence sur l’Allemagne réunifiée, et à partir de laquelle il prévoit développer sa politique d’après-guerre froide. Ces initiatives doivent permettre à la France d’absorber les contrecoups de la réunification allemande et de sauvegarder ses intérêts nationaux. Dans l’ensemble, la politique allemande de François Mitterrand est en continuité avec la politique allemande développée par le général de Gaulle de 1958 à 1964. Les deux hommes cherchent ainsi à s’appuyer sur la RFA pour créer l’unité européenne afin que celle-ci serve de tremplin à la France pour qu’elle atteigne ses objectifs de grandeur et d’indépendance. Enfin, nous croyons que le discours public du président socialiste peut être utilisé comme source primaire car il renferme une quantité importante d’information, mais son utilisation doit se faire avec précaution car comme tous les discours politiques, il vise d’abord et avant tout à convaincre l’opinion publique du bien fondé des politiques avancées. / This memoir presents the German policy of former French president François Mitterrand from 1981 to 1991 through his public speech. For this purpose, it shows the former president’s position on the role of Germany in building the European community, in the development of the French defence policy, and on the German reunification. It also locates the German policy of Mitterrand by comparing it to Charles de Gaulle’s, as well as it analyses the value of this public speech as a primary source. The main assumption is that François Mitterrand tries, from 1981 to 1991, to lean on the Federal Republic of Germany to achieve the goals of grandeur and independance wished for France by de Gaulle in the 1960’s. We believe that Mitterrand wishes initially to get closer to the FRG in order, along with Germany, to unify Europe politically, economically and militarily around the Franco-German couple. We also believe that Mitterrand wants to make sure, at the beginning of the 1980’s, that the FRG will stay firmly anchored to the West and will not slide towards neutralism, thus allowing, according to the French president, to increase France’s protection towards USSR and independence towards the United States. Finally, we believe that Mitterrand does not try to prevent the German reunification but that he instead tries to slow down the process in order to realize the European unity within which he wishes to exert an influence on the reunified Germany, and from which he envisages his post-cold war policy. These initiatives must allow France to absorb the by-effects of the German reunification and preserve its national interest. Globally, the German policy of François Mitterrand is in continuity with the German policy developed by general de Gaulle from 1958 to 1964. Both men seek to lean on the FRG to create European unity in order to use it as a springboard for the achievement of France’s goals of grandeur and independance. Finally, we believe that Mitterrand’s public speech can be used as primary source because it contains a significant amount of information. But its use must be done with precaution in order to avoid the usual traps provided by these sources: convincing the public opinion of the good of the advanced policies.

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This thesis analyzes the corporeal origin of theoretical works in XVI$ sp{ rm th}$ century French architecture. A comparison of Philibert de l'Orme's treatises and Francois Rabelais' work allows for a dynamic awareness of materiality to emerge. During the Renaissance, this awareness was based on analogical relationships and Hermetic texts. However, whether one looks at the theory of the Elements, the concept of Proportion, the microcosm-macrocosm interplay, or even the Cardinal Virtues, it appears that the references were always traced back to the everyday experience of the body. Confronted with the mechanistic and objectifying conceptualizations that dominate today, this thesis supports the crucial role the architect must play in the bringing forth of places that allow for a perception of the body closer to apprenticeship than to domination.

The "Discours preliminaire" opening Francois-Xavier Garneau's Histoire du Canada depuis sa decouverte jusq'a nos jours in 1845 has often been held for a rather didactic discourse regarding the historian's methods. This thesis proposes a new reading of the text according to three different perspectives. We will first retrace, through eleven editions, the editorial history of the "Discours" and, by the same means, of Garneau's Histoire. This reconstitution more particularly reveals the impact of the Histoire on the public at its first publication and the successive readings' influence on the work's form. We will then analyse the ideological content of the "Discours preliminaire" and, lastly, taking into account recent studies on the art of the essay, consider its form. These two last efforts at grasping the specificity of the "Discours" reveal a text not of purely functional value, but one full of doubt and uncertainties which provides a vivid illustration of French Canada's crisis following the Union Act of 1840.

This dissertation reads Friedrich Nietzsche (1844-1900) as a reader of two French moralists--Francois de la Rocbefoucauld (1613-80) and Sebastien Roch Nicolas Chamfort (1741-94). The works of Nietzsche's middle period are studied--Human, All too Human (1879), and Daybreak (1881) and The Gay Science (1882). The study argues that reading Nietzsche as a descendant of and dissenter from the moralist tradition sheds new light on his thought and brings certain concepts into focus. The key concepts and questions explored are: morality, egoism, vanity and self-love, pity and its cognate emotions, friendship, aristocracy, honour, women, marriage and gender relations. Throughout the dissertation the impact that reading the moralists had on Nietzsche's style is also examined. It is argued that a concern with justice is the 'basso continuo' of the middle period, continuously present and working itself out in the background of these texts. Furthermore, one of the innovative ways Nietzsche expresses this concern is via spatial metaphors.

In spite of its thematic and stylistic heterogeneity, Jean-François Lyotard’s corpus may be plausibly interpreted as, by and large, an attempt to grapple with the following problem set: a) In general: if we reject all transcendent/systematic philosophical frameworks, can we consistently make normative claims? Can we ground them in any way? Do we need to? b) In particular: if we reject the philosophical framework of humanism, what does this mean for ethics and/or politics? Can one be an antihumanist without abandoning ethics? The basic issue is over the titular possibility of a “wild normativity” – that is, a normativity that does not derive its force from any kind of transcendent guarantor. As I reconstruct him, Lyotard begins from a methodological rejection of transcendent guarantors in general; this plays itself out in particular terms as a rejection of humanism. Thus, beginning from a thought not of universality and totality but of singularity and difference, and wishing at a certain point in his career to ensure that the problem of justice stays firmly on the agenda, Lyotard gives us to think the very possibility of an ethical antihumanism. My dissertation is both an interpretation of Lyotard’s work as it unfolds in time, as well as a contribution to thinking through the general-particular problem set that I argue is at play in his work.

After several visits to New France, the French Jesuit Pierre-Francois-Xavier de Charlevoix produced a detailed multivolume study entitled Histoire et description generale de la Nouvelle France. This thesis places the historiographical aims enunciated in that work within the context of eighteenth-century historical writing. Echoes of the approach of both the "philosophes" and the "erudits" can be found in Charlevoix's work and the conflict between these two influences will be analysed here. / By looking more specifically at the issue of the truth through Charlevoix's description of the Jesuit missionaries' enterprise, the essay explains the methods used by the author to increase the credibility of his narrative work. In spite of the stern criticisms which were circulating at the time against the theological view of history, it is by attempting to reconcile the Christian doctrines with a rigorous critical method that Charlevoix tries to reach his goals.

When Renaissance linguists took charge of the French language and its evolution, trying to define what French eloquence would be, they relied mostly on classical Greek philosophers' theories about language. Divine inspiration, as evoked by Plato, was in the ancient times opposed to Aristotle's art of oratory and its more technical approach. In the same way, during the Renaissance, Ciceronians promoted Aristotelian rhetoric, whereas their opponents, such as Erasmus or Montaigne, revived Plato's thesis. / Within this context, the present study is centred on two grammarians-philosophers living towards the end of the sixteenth century and the beginning of the next. In his Eloquence Francoise, Guillaume Du Vair propounded a conception of the Fench language inspired by the stoic theory of representation. Francois de La Mothe Le Vayer, on the other hand, refers to sceptic philosophers in orders to develop in his Considerations sur l'Eloquence de ce tems (1637) a theory of aestheticism based on doubt.