Submitted by Reginaldo Soares de Freitas (reginaldo.freitas@ufv.br) on 2018-06-05T13:36:29Z No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) / Approved for entry into archive by Reginaldo Soares de Freitas (reginaldo.freitas@ufv.br) on 2018-06-05T13:36:44Z (GMT) No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) / Approved for entry into archive by Reginaldo Soares de Freitas (reginaldo.freitas@ufv.br) on 2018-06-05T13:37:09Z (GMT) No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) / Made available in DSpace on 2018-06-05T13:37:22Z (GMT). No. of bitstreams: 1 texto completo.pdf: 1076953 bytes, checksum: 265ba8ed1641df5086b81afbe3daaac9 (MD5) Previous issue date: 2017 / Propõe-se, nesta investigação de natureza bibliográfica, uma leitura da obra Emílio, de Rousseau. Trata-se de examinar a relação entre os princípios educativos da autonomia e da sociabilidade na concepção de educação de Rousseau e as duas noções de conhecimentos úteis - as coisas e a prática das virtudes. Na aprendizagem, tais noções consistem em objetos de conhecimentos úteis para o educando desenvolver sua autonomia e a sua sociabilidade e, por conseguinte, harmonizar na sua formação a ordem moral e a ordem natural. A concepção de educação do filósofo se constitui como uma crítica ao ensino moral da educação convencional, cuja aprendizagem acontecia por meio da imposição de regras de condutas e pelas representações da realidade. Essa educação moral forma o homem civil que em sociedade vive em contradição: não sabe se age conforme suas inclinações naturais ou de acordo com os deveres exigidos no meio social. O ponto-chave da pesquisa é demonstrar que os objetos de conhecimento (os objetos físicos e a prática do bem) são instrumentos úteis na aprendizagem de Emílio para desenvolver a sua autonomia e a sua sociabilidade. É por meio da educação e da interferência do educador que esses dois princípios (autonomia e sociabilidade) são desenvolvidos e vinculados na formação do discípulo. Assim é possível formar o “homem raro”, que é o selvagem que vive em sociedade, justamente porque conserva sua liberdade e desenvolve sua consciência moral. A lição que Rousseau ensina e a de pensar o contexto do ensino verdadeiro (no sentido real), conciliado com a natureza humana e com a construção de uma educação para a autonomia e para a sociabilidade. / This bibliographical investigation offers a reading of Rousseauºs Emile. The research examines the relationship between the educational principles of autonomy and sociability in Rousseauºs thought and the two ideas of useful knowledge - the things and the practice of virtues. In relation to learning, these ideas consist in objects of knowledge that are useful for learners to develop their autonomy and their sociability and, consequently, to harmonize, in their formations, the moral and the natural orders. The philosopherºs concept of education constitutes itself as a criticism to the moral teaching of conventional education, in which learning happened by the imposing of rules of conduct and by the representations of reality. This moral education forms the civic man who, in society, lives in contradiction: he does not know if he acts according to his natural inclinations, or according to the duties demanded in the social context. This research aims at demonstrating that the objects of knowledge (the physical objects and the practice of good) are useful instruments in Emileºs learning for developing his autonomy and his sociability. It is through education and the interference of the educator that these two principles (autonomy and sociability) are developed and associated in the formation of the leamer. Thus, a “rare man” can be formed, a savage that lives in society, precisely because he preserves his freedom and develops his moral consciousness. Therefore, Rousseau proposes thinking about the context of true learning (in the real sense) reconciled with human nature and with the construction of an education directed towards autonomy and sociability.

M.A. (French) / This study examines the Comptes amoureux, Le Printemps and L'Esté, three frame novels of the sixteenth century in which the setting plays an important rôle. The setting in both the framework and the seven interpolated tales of the Comptes amoureux by Jeanne Flore is largely responsible for their thematic cohesion. Since parts of the volume have been lost, a garden is the only remaining setting in which the storytellers are presented. The garden constitutes a charming spot, containing many features traditionally encountered in descriptions of literary pleasances, including a preponderance of elements representing Venus. These emblems keep the theme of love, illustrated in each of the interpolated stories, constantly in view. Jacques Yver's work, Le Printemps d'Yver, contains five stories about love narrated by a group of storytellers who have retired to a country seat created by fairy enchantment. Since the frame narrative has been developed more in this collection than it appears to have been in the admittedly fragmentary Comptes amoureux, it permits the detailed description of the many distinguishing features of the gardens in which the company sit, particularly of various emblems of Venus. These garden settings provide a great many motifs which are taken up by the storytellers in their narrations, establishing an intimate relationship between the setting and the themes of the stories and thereby constituting an important difference between Le Printemps and the other two works. In this frame novel, settings within the stories themselves are not usually elaborated. Those which are presented in detail mirror the setting in which the storytellers are gathered, further strengthening the cohesion between framework and tale. The evocation of Venus, together with the motifs introduced by the outstanding features of the gardens, strengthen the bond between the disparate narratives, drawing attention to the subject of love and contributing greatly to the thematic unity of the work. In Benigne Poissenot's volume, L'Esté, the setting is not approached in the same way as it is in either of the other two works. As in the case of Le Printemps, it is painted in detail in the frame narrative rather than in the interpolated stories, but here the resemblance ends. The debates and stories are launched in three comparatively unadorned places. Although two of these are reminiscent of the attractive settings encountered in the other two works, the author emphasises their utility rather than their beauty. This incongruity, combining a down-to-earth backdrop with the often idealistic stories, constitutes the most striking feature of this volume. Unlike the traditional settings in the other two frame novels, the decor of L'Esté, by its very distance from the conventionally idyllic, ndermines the serious nature of the themes discussed, producing a mildly satirical effect. Thus, the setting in each of these three frame novels plays an instrumental, and unique, role in establishing the overall unity of each work.

Les palimpsestes poétiques de Johann Jakob Bodmer (1698–1783) se caractérisent incontestablement par des dialogues socratiques et ironiques. À un moment de l’histoire des sciences et de la critique, les parodies littéraires et les satires polémiques confirmèrent la position de l’auteur zurichois dans la querelle littéraire allemande ce que ma thèse met à jour. Le programme rationaliste des réformes éducatives qui se profilait dans ces fictions innovatrices de critique littéraire, est mon premier axe d’étude. À quel point la pédagogie de Rousseau, basée sur un modèle d’ « éducation négative », pouvait être considérée comme un dispositif du programme pédagogique et politique de Bodmer est un deuxième axe d’étude.Le choix des textes prend en compte toute une gamme de pratiques diverses et variées de la parodie et de la satire. En se fondant sur une analyse exemplaire du démontage des adversaires, les relations de la critique, c’est-à-dire les relations et mouvements de la poésie, se dévoilent. Nous avons utilisé une méthode comparatiste pour l’analyse des palimpsestes de Bodmer ; cette enquête s’est fondée sur les approches de l’intertextualité et du dialogue en rapport avec la notion dialectique de Jean Starobinski (*1920) ainsi que sur les théories de l’esthétique de la réception de l’École de Constance. / Certainly the poetic palimpsests of Johann Jakob Bodmer (1698–1783) are characterised by Socratic and ironic dialogues. At a certain point in the history of sciences and of critics and as my thesis demonstrates, the literary parodies as well as polemic satires confirmed Bodmer's point of view with reference to the German literary dispute. One axis of my investigation was the rationalistic programme of educational reforms, which profiled those innovative fictions of literary criticism. Another axis, examined at what point the pedagogy of Rousseau, based on the model of a "negative education" could possibly be an instrument for Bodmer's pedagogic and political programme. My choice of texts and works took a whole series of genres into consideration all of which make use of the different styles and variations of parody and satire. Based on an exemplary analysis of the adversaries’ dismantlement, the critical interactions, meaning the movements of poetry are becoming visible. In order to be able to analyse the poetic palimpsests of Bodmer, a comparing method has been instrumentalized. This method is based on intertextual and dialogue approaches with reference to the dialectical notion of Jean Starobinski (*1920) as well as the theories of the reader-response criticism of the School of Constance.

This mini-thesis is located in historical discursive practices, choreographing history, biography as a source for making dance in South Africa and choreographic transformations in South African choreography since the 1994 democratic elections. Derridian concepts of deconstruction will be referenced in an attempt to focus the argument of this research, which comments on choreographic transformations since 1994, by subverting the influence of the 'violent hierarchies' enforced by the apartheid regime on South African cultural life and choreographic identity. The researcher draws on these considerations in order to explore the hybrid nature of South African choreography that has emerged since 1994. Chapter one examines the fallacious nature of historical discourse through a consideration and application of Derrida's notions of deconstruction and fabrication. Chapter two explores the notion of choreographing history in theatre through a focus on the objective/subjective fallacy and the history of the body as a textual medium. Chapter three focuses the study specifically in biography as a discourse within the idea of theatre. This approach to biography can be encapsulated by the phrase 'telling lives'. This chapter also explores the relationship between the traditional binaries of writing as a purely cerebral act and choreography as a purely visceral experience. Chapter four brings the focus to the specific post-apartheid South African context. This chapter considers the hybrid forms of dance emerging in South Africa as well as the notion of protest in relation to theatre and dance. The final chapter is an investigation and analysis of two choreographic works created by South African choreographers since 1994 in relation to biography and concepts of deconstruction. These works are Gary Gordon's Bessie's Head (2000) and Gregory Maqoma's Miss Thandi (2002). The focus of the analysis also reveals the inherent difficulty in objective interpretation, and considers the problematics of collaboration and autobiography when choreographing within a biographical context.

Notre thèse tente de dégager une structure globale, un espace de la mort en lien avec l’écriture du deuil qui serait propre à la poésie québécoise telle qu’elle est représentée par Anne Hébert (1916-2000), Fernand Ouellette (1930 –), Jacques Brault (1933 –) et Denise Desautels (1945 –). La notion d’hétérotopie de Michel Foucault constitue le cœur de notre approche théorique parce qu’elle fait le pont entre un lieu localisable et un lieu non localisable dans le réel. Nous l’utilisons pour montrer l’« espace imaginaire de la mort » (Michel Ragon) de chaque poète. Deux notions bachelardiennes – le retentissement et la résonance – guident notre compréhension des images poétiques dans l’écriture de la perte. La mort n’étant pas un sujet ni un thème comme les autres, en faire un concept nous permet de tenir compte de sa particularité philosophique puisqu’il « vise à dégager l’essence d’une notion d’abord perçue comme noyée dans une gangue de contingences multiples » (Claude Bremond). D’un poète à l’autre, l’hétérotopie révèle le passage d’un imaginaire utopique de la mort à une thématisation plus axée sur la problématique de la dépouille. C’est ainsi que la traversée des ténèbres entreprise par Anne Hébert pour naître à la parole vivante ouvre la porte à l’angoisse d’une fin définitive que Fernand Ouellette apaise par sa foi en un au-delà. Son espace de la mort rejoint la notion d’horizon de Michel Collot. De son côté, Jacques Brault thématise la mort comme la fin d’un chemin marqué de nombreux deuils que seule la mémoire peut surmonter. Quant à Denise Desautels, ses poèmes-cimetières sont de petits théâtres construits d’objets et de voix qui rompent la solitude de cet être de langage qu’est la mort.

Les travaux de Marcel Mauss connaissent au tournant des années 1980 un renouveau d’intérêt, notamment avec la revue du MAUSS. Cet intérêt serait attribuable à la conception originale du social comme symbolisme qui s’esquisse chez ce durkheimien hétérodoxe. Cette thèse compare les perspectives de quatre lecteurs contemporains du symbolisme maussien issus de la socio-anthropologie française, soit Camille Tarot, Bruno Karsenti, Alain Caillé et Jacques T. Godbout. Si ces derniers s’entendent sur l’importance des travaux de Mauss, le sens à donner aux concepts de fait social total et de don diffère sensiblement selon les auteurs : Tarot et Karsenti, en accordant plus d’importance à la découverte du fait social total, décèlent chez Mauss une conception sociale accordant une place à la totalité symbolique, alors que Caillé et Godbout, en insistant davantage sur la découverte maussienne du don, y trouvent les prolégomènes d’un tiers paradigme se situant entre l’holisme et l’individualisme.

Dans cette étude nous avons choisi d’aborder la question de la filiation dans la société antillaise en mettant en concordance la psychanalyse et la littérature. Nous nous référons à trois auteurs : Aimé Césaire, Édouard Glissant et Patrick Chamoiseau qui ont marqué le XXe siècle par trois mouvements : la Négritude, l’Antillanité et la Créolité. L’approchepsychanalytique se réfère aux théories de Freud et de Lacan. À partir des oeuvres poétiques et romanesques nous remontons à l’origine et à ses mythes, nous explorons les traces de la filiation dans les noms, les lieux, les langues, nous visitons les généalogies de la Mère-Afrique aux Pères fondateurs : le Rebelle, le Marron primordial et le Conteur. Le dessein des trois auteurs est de permettre à tout un peuple de se réconcilier avec son Histoire dont la généalogie a été interrompue par la traite et l’esclavage. Les personnages des oeuvres théâtrales et romanesques prennent à leur charge le travail d’élaboration du traumatisme, de la remémoration et de la transmission. La psychanalyse nous montre que ce qui est transmis ce n’est pas seulement une histoire mais aussi des contenus inconscients. Les peuples antillais nés du système esclavagiste héritent d’une double filiation antagoniste représentée par les figures du maître et de l’esclave. L’économie de l’esclavage a mis la mère au centre de la structure familiale et a abandonné le père au rôle de géniteur. Nous avons examiné le drame oedipien dans cette organisation matrifocale. / In this study we chose to address the issue of filiation in Antillean society by matching psychoanalysis and literature. We refer to three authors: Aimé Césaire, Edouard Glissant and Patrick Chamoiseau that marked the twentieth century by three movements: the Negritude, the Caribeanness and the Creoleness. The psychoanalytic approach refers to theories of Freud and Lacan. From the poetry and fiction we go back to the origin and myths, we explore the traces of filiation in names, laces, languages, we visit the genealogies of Mother Africa to the Founding Fathers: the Rebel, the primordial Maroon and the Storyteller. The purpose of the three authors is to enable a people to come to terms with its history whose genealogy was interrupted by the slave trade and slavery. The characters and theatrical fiction shall bear the work of developing the trauma, of remembering and transmission. Psychoanalysis shows us that what is transmitted is not only history but also unconscious contents. The Antillean peoples born of the slave system inherit a double antagonist filiation represented by the figures of master and slave. The economics of slavery put the mother at the center of family structure and abandoned the father to the role of genitor. We examined the Oedipal drama in this matrifocal organization.

Les années cinquante ont vu l'apparition d'un «théâtre d'avant-garde» en France, sous la plume d'auteurs tels que Samuel Beckett, Eugene Ionesco, Jean Genet et Arthur Adamov. Au Québec, le même phénomène s'est produit, mais l'étiquette officielle de «théâtre de l'absurde québécois» n'a pas encore été prêtée à un corpus défini de pièces de théâtre. Cette étude, dans un premier temps, effectue un repérage des caractéristiques intrinsèques aux oeuvres du théâtre de l'absurde français, plus précisément celles des quatre auteurs mentionnes ci-dessus, a l'aide d'ouvrages théoriques reconnus (notamment The Theatre of the Absurd de Martin Esslin, Histoire du «nouveau théâtre» de Geneviève Serreau, Le Théâtre du nouveau langage de Gilbert Tarrab et Le théâtre de dérision d'Emmanuel Jacquart). Les chapitres subséquents sont consacrés a 1'analyse des oeuvres dramatiques québécoises Les Insolites de Jacques Languirand et La répétition de Dominic Champagne, afin de vérifier l'occurence des mêmes traits, particuliers au théâtre de dérision, et de montrer l'existence réelle de ce type de théâtre au Québec. / Arts, Faculty of / French, Hispanic, and Italian Studies, Department of / Graduate

Orientador: Roberto Romano / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-07-24T07:42:39Z (GMT). No. of bitstreams: 1 Silva_GenildoFerreirada_M.pdf: 4319062 bytes, checksum: 536c87ca9d2984ab332faf57e150c44e (MD5) Previous issue date: 1998 / Resumo: Não informado / Abstract: Not informed. / Mestrado / Mestre em Filosofia

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.