The work deals with the dissemination, duration, transformations and reception of the cult of an important Jesuit Saint, St. Francis Xavier, in the early modern Czech lands. Its goal is to contribute to the better understanding of the reality of the re-catholicization after the Battle of White Montain and the forms of Czech spirituality of the 17th and 18th century. This particular cult was selected because of the fact that St. Francis Xavier was closely related to the main (or most prominent) participant of the re-catholicization, i. e. the Jesuit order, where he in the informal hierarchy of Saints occupied the second place immediately after the founder of the Society St. Ignacius of Loyola. Moreover, St. Francis Xavier belonged among the five new Catholic Saints canonized in 1622 (St. Ignacius of Loyola, St. Francis Xavier, St. Teresa of Avila, St. Philipp Neri, and St. Isidore of Madrid), who represented an important constituent of the revived post-Tridentine Catholic spirituality. However, although the existing secondary literature presupposes that the reverence to St. Francis Xavier was widespread in the Czech Baroque, no systematic study of this theme was realized untill now. First chapter deals with the specification of the theme of the work, maps existing knowledge and sources available and...

Ce travail de recherche porte sur la grammatisation du vietnamien. Nous avons étudié les ouvrages grammaticaux, composés en latin puis en français, par des missionnaires de diverses congrégations, des administrateurs coloniaux et des grammairiens vietnamiens et français entre 1651 et 1919. L’objectif était de montrer dans un premier temps comment le modèle de la grammaire latine opère dans cette grammatographie, en mettant l’accent sur les spécificités de la langue vietnamienne, telles que les auteurs les ont dégagées. Nous avons mis en évidence, dans un deuxième temps, les conditions, les formes et les effets de la transition du modèle latin vers le modèle français dans la description de la langue et en particulier l’évolution de la conception des parties du discours pendant toute la période considérée.Cette thèse porte aussi sur la création de l’écriture romanisée du vietnamien (quốc ngữ) et sur l’histoire des conceptions linguistiques qui la sous-tendent. Nous avons cherché à comprendre selon quelle logique les missionnaires jésuites des premières générations ont transcrit le vietnamien en ayant recours à l’alphabet du latin et à celui des langues romanes. Nous avons retracé l’évolution de cette écriture. L’étude des manuscrits écrits en vietnamien romanisé nous a aussi permis de faire l’histoire des changements du système consonantique vietnamien depuis le 17e jusqu’au début du 20e siècle. Nous avons montré également quels facteurs religieux, culturels et politiques ont pesé sur cette histoire. L’étude des rapports adressés à leurs supérieurs par les jésuites (à partir de 1615) et par les pères des Missions Étrangères de Paris (à partir de 1663) nous a permis de mettre en lumière le rôle de cette écriture, d’abord comme moyen d’apprentissage destiné aux prêtres étrangers, puis comme moyen de communication entre les missionnaires et les prêtres autochtones. Enfin, nous avons étudié les débats relatifs aux systèmes d’écriture et les choix qu’ils ont entraînés, s’agissant de la politique linguistique menée par l’administration coloniale française en Cochinchine et au Tonkin. Le quốc ngữ est introduit dans l’enseignement en 1861 ; il est ensuite promu écriture officielle et remplace les sinogrammes chez les lettrés et dans les actes administratifs ou juridiques après l’abolition des concours de recrutement des mandarins en 1919. / This research focuses on the “grammatization” of Vietnamese language. We have studied grammatical works, composed in Latin and then in French, by missionaries of various congregations, colonial administrators and Vietnamese grammarians between 1651 and 1919. The objective was to show first how the model of Latin grammar operates in this grammatography, focusing on the specificities of the Vietnamese language, as identified by the missionaries. We have then reviewed the grammars written in Latin and French in order to highlight the effects of the transition from the Latin to the French model in the description of the language and in particular the evolution of the conception of the parts of the discourse in the grammatical works throughout the period under consideration.This thesis focuses on the development of Vietnamese Romanized writing (quốc ngữ) and the history of the linguistic conceptions that underlie it, as well. We have tried to understand the logic that the pioneer Jesuit missionaries to Vietnam had used to transcribe the language and to explain their choice of spellings to record Vietnamese. We trace the stages of creation of this script and the evolution of spelling. Furthermore, the study of the manuscripts written in Romanized Vietnamese allows us to study the changes in the consonant system of Vietnamese from the Seventeenth Century to the early Twentieth Century. We also show the religious, political and cultural factors that have influenced all that history. The study of the relationship between the Jesuits (from 1615 onwards) and French missionaries (from 1663 onwards) highlights the changing role of the Romanized writing from a means of learning for foreign priests to a means of communication between missionaries and native priests. Finally, we examine the role played by debates on writing systems and the choices they have led to, in terms of the language policy pursued by the French colonial administration. Quốc ngữ was introduced into elementary education in 1861 and then promoted to the status of official writing, replacing Chinese characters after the abolition of the mandarin recruitment exams in 1919.

At the start of the George H.W. Bush administration, American involvement in El Salvador‘s civil war, one of the last Cold War battlegrounds, had disappeared from the foreign policy agenda. However, two events in November 1989 shattered the bipartisan consensus on US policy toward El Salvador: the failure of the FMLN‘s largest military offensive of the war and the murder of six Jesuit priests, their housekeeper, and her daughter by the Salvadoran military, the FAES. Despite more than one billion dollars in US military assistance, the war had stalemated, promoting both sides to seek a negotiated political settlement mediated by the United Nations. The Jesuit murders demonstrated the failure of the policy of promoting respect for democracy and human rights and revived the debate in Congress over US aid to El Salvador. This thesis argues that the Bush administration sought to remove the burden of El Salvador from its foreign policy agenda by actively pushing for the investigation and prosecution of the Jesuit case and fully supporting the UN-mediated peace process. Using recently declassified government documents from the George Bush Presidential Library, this thesis will examine how the Bush administration fundamentally changed US policy toward El Salvador. Administration officials carried out an unprecedented campaign to pressure the FAES to investigate the Jesuit murders and bring the killers to justice while simultaneously attempting to prevent Congress from cutting American military assistance. The Bush administration changed the objective of its El Salvador policy from military victory over the guerrillas to a negotiated political settlement. The US facilitated the peace process by pressuring the Salvadoran government and the FMLN to negotiate in good faith and accept compromises. When both sides signed a comprehensive peace agreement on January 16, 1992, the burden of El Salvador was lifted.

Cette thèse est une étude analytique et comparative des conceptions éthiques autochtones, à travers des discours coloniaux de deux régions de l'Amérique : le Pérou et le Québec. Le but ultime de cette étude est permettre de découvrir les principes de ces éthiques des communautés autochtones et de les faire participer au débat et à la création d'éthiques interculturelles et écologiques pertinentes pour le monde contemporain. À cette fin, ce travail se consacre à l'étude des traditions orales autochtones, et plus particulièrement à la littérature de source orale coloniale. Plus précisément, nous étudions deux chroniques coloniales autochtones des Andes : le Manuscrit de Huarochirí et la Relation de Joan Santa Cruz Pachacuti, ainsi que les relations de deux missionnaires jésuites en Nouvelle-France : Paul Lejeune et Jean de Brébeuf. Étant donné que ces textes ne peuvent être considérés comme des transcriptions littérales des traditions orales autochtones, nous optons pour une méthodologie qui prend en compte à la fois les locus de l'énonciation, les traditions discursives et les processus de textualisation de la mémoire, ainsi que les relations contextuelles (référentielles, intertextuelles et interpersonnelles) et les instances d’une analyse « éthicologique ». Du côté des textes des Andes, des dynamiques éthiques synthétisées comme une « éthique de la réciprocité » sont dégagées. Cette dernière se veut hautement écologique, prend en considération la cohabitation avec toutes les entités de l’environnement (humaines et non humaines) et, par conséquent, peut être considérée comme un effort pour répondre aux défis imposés par le contexte dans lequel elles vivent. En ce qui concerne les textes québécois, leurs principes éthiques se résument en une « éthique du respect », celle-ci pouvant également être considérée comme une éthique écologique. De fait, on y observe l’absence d’une réelle séparation entre l’être humain et les autres entités de son milieu, remplacée par une continuité fluide de relations entre celles-ci, formant un « cercle sacré » de relations. À partir de ces résultats, un bilan comparatif est dressé et montre que les différences sont pour la plupart de nature formelle. En effet, les éthiques sont ancrées dans des réalités sociohistoriques différentes puisqu’elles se réfèrent à différents environnements et aux coutumes qui y sont reliés. En termes de similitudes, celles-ci se résument au concept de « cosmoéthique du cercle » qui révèle une conception de l'éthique comme un processus dynamique mettant en jeu non seulement les humains, mais aussi l'environnement et ce qui échappe à l’appréhension palpable du monde. Enfin, une tentative est faite, celle de donner une perspective à certains principes dégagés lors des analyses, montrant qu’elles peuvent impliquer une complexité parfois niée ou écartée par certains philosophes occidentaux contemporains. Ainsi, ce travail montre que l’étude de discours proprement autochtones est une porte d’accès à leurs manières de concevoir l’éthique et peut donc contribuer au travail interculturel de la philosophie et, plus précisément de l’éthique. / This thesis is a comparative study of indigenous ethical conceptions, through the analysis of colonial discourses from two regions of the Americas: Peru and Quebec. The aim of this study is to discover the principles of indigenous ethics and have these participate in the creation of and discussion about intercultural and ecological ethics that are relevant to the contemporary world. To this end, this paper is devoted to the study of indigenous oral traditions, and more particularly to colonial literatures based on oral sources. Specifically, we study two indigenous colonial chronicles from the Andes: the Huarochiri Manuscript and the Relation, by Joan and Santa Cruz Pachacuti; we also examine the relations of two Jesuit missionaries in New France: Paul Lejeune and Jean de Brébeuf. Since these texts cannot be considered as direct transcriptions of indigenous oral traditions, we use a methodology that takes into account the locus of enunciation, discursive traditions and processes of textualization of memory; as well as contextual relationships (intertextual, referencial, and interpersonal) and the different instances of an “ethicologic” analysis. Regarding the Andean texts, ethical dynamics are highlighted and then synthesized as an “ethics of reciprocity”. This highly ecological ethics takes into consideration the coexistence of all environmental entities (human and non-human), and may be viewed as an effort of Andean people to respond to the specific challenges they faced. Concerning the texts from Quebec, the ethical principles identified may be summarized as an “ethics of respect”. These may also be viewed as an ecological ethics as they do not perceive a real separation between man and the other entities that inhabit their environment. Rather, they view the relationship between human and non-human entities as a fluid continuity that forms a “sacred circle”. Based on these results we draw a comparative assessment that demonstrates that the difference is mostly formal: ethics are anchored in different socio-historical realities related to environmental differences and the customs associated with these environments. Regarding the similarities between the Peruvian and Quebec indigenous ethics, they may be summarized by the concept of a “cosmoethics of the circle”. This reveals a conception of ethics as a dynamic process that brings into play not only humans, but also the environment, as well as that which escapes a palpable apprehension of the world. Finally, this thesis attempts to lend a perspective on some of the principles outlined in the analysis, by showing that they can involve a complexity that is at times denied or dismissed by contemporary Western philosophers. In summary, this dissertation shows that the study of indigenous discourses, or discourses which give a voice to indigenous people, is a gateway to their ways of thinking about ethics and therefore can contribute to the intercultural work of philosophy and ethics. / La presente tesis es un estudio analítico y comparativo de las concepciones éticas indígenas, a través de discursos coloniales de dos regiones de América: Perú y Quebec. La finalidad última de este estudio es la de permitir descubrir los principios de esas éticas indígenas y de hacerlas participar en el debate y creación de éticas interculturales y ecológicas pertinente al mundo contemporáneo. A ese fin, este trabajo se consagra al estudio de las tradiciones orales indígenas, y más particularmente al de la literatura de fuente oral colonial. Concretamente, se hace un estudio de dos crónicas coloniales indígenas de los Andes: el Manuscrito de Huarochirí y la Relación de Joan Santa Cruz Pachacuti; y de las relaciones de dos misioneros jesuitas en Nueva Francia: Paul Lejeune y Jean de Brébeuf. Puesto que estos textos no pueden ser considerados como trascripciones literales de las tradiciones orales indígenas, se ha optado por una metodología que toma en consideración tanto los locus de enunciación, las tradiciones discursivas y los procesos de textualización de la memoria, como las relaciones contextuales (intertextuales, referenciales e interpersonales) y las diferentes instancias de un análisis “eticológico”. Del lado de los textos andinos, se destacan dinámicas éticas que se sintetizan en una “ética de la reciprocidad”, ética altamente ecológica que toma en consideración el convivir con todas las entidades del entorno (humanas y no humanas) y, en consecuencia, que se puede considerar como un esfuerzo para responder a los desafíos impuestos por el contexto en el cual viven. Por lo que se refiere a los textos quebequenses, se identifican principios éticos que pueden ser resumidos como una “ética del respeto”, que también puede ser considerada como una ética ecológica, ya que no se concibe una real separación entre el ser humano y las demás entidades de su entorno, sino más bien una continuidad fluida de relaciones entre ellos, formando un “círculo sagrado” de relaciones. A partir de estos resultados, se elabora un balance comparativo que muestra que las diferencias son sobre todo de orden formal, ya que las éticas se anclan en realidades socio-históricas diferentes por tener que ver principalmente con las diferencias del medio ambiente y de las costumbres que les están asociadas. En cuanto a las similitudes, estas se resumen en el concepto de “cosmoética del círculo”, que releva una concepción de la ética como una dinámica que pone en juego no sólo a los humanos, sino también el medio ambiente y lo que escapa a la aprensión palpable del mundo. Para terminar, se intenta dar perspectiva a algunos principios destacados en el análisis, mostrando que pueden conllevar una complejidad que a veces es negada o descartada por los filósofos occidentales contemporáneos. Así, este trabajo muestra que el estudio de discursos propiamente indígenas, o que dan la palabra al indígena, es una puerta de acceso a sus maneras de concebir la ética y que, por tanto, puede contribuir en una labor intercultural de la filosofía y de la ética.

This thesis explores the history of Christianity and conversion to it in 16th and 17th Century Japan. It argues that conversion is a complex phenomenon which happened for a variety of reasons. Furthermore, it argues that due to the political context and limitations acting upon the mission, the majority of conversions in 16th and 17th Century Japan lacked an element of epistemological change (classically understood). The first chapter explores theories of conversion suggesting that conversion in 16th and 17th Century Japan included sorts of religious change not usually encapsulated in the term conversion including adhesion, communal and forced conversion. Moreover, it argues that contextual factors are the most important factors in religious change. The second chapter explores political context contending that it was the political environment of Japan that ultimately decided whether conversion was possible. This chapter charts the evolution of the Japanese context as it became more hostile toward Christianity. In the third chapter, the context of the mission is explored. It is argued that limitations acting upon the mission shaped post-conversion faith, so that changes to practice and ritual rather than belief became the mark of a successful conversion. The fourth chapter explores methods of conversion, the factors influencing it, and post-conversion faith more directly. It argues that Christianity spread primarily through social networks, but that conversion was also influenced by economic incentive, other realworld benefits, and Christianity's perceived efficacy. Building on Chapter Three, the final chapter also seeks to illustrate that the missionaries were not successful in their attempts to spur epistemological change or instil a detailed knowledge of theology or doctrine amongst their converts.

No description available.

This thesis aims to explore an aspect of the history of vernacular speech through analysis of some eighteenth century verse texts. These satirical anti-Jesuit pamphlets by Nicolas Jouin, known as the 'Sarcelades', were collected posthumously in 'Le Vrai Recueil des Sarcelles' of 1764. The texts purport to be in the patois of the peasants of Sarcelles and show features which may be paralleled in the vernacular speech of Paris and elsewhere, and even correspond with features of contemporary colloquial French. The study may appeal to French historical sociolinguists interested in reconstructing spoken language of the past, and particularly in the history of vernacular speech of Paris since the Middle Ages through to the eighteenth century, in the context of the development of urban dialects. In order to set the scene for a linguistic description of Jouin’s work the limited biographical information available was collated. Then a period of bibliographical research led to acquisition of copies of the texts which were to be studied in order to identify and examine their non-standard linguistic features. Firstly the process of growth of urban dialects was discussed, and then the development of the Paris vernacular in particular. Then attention was turned to direct written evidence in the form of commentary and to a number of texts from the sixteenth to eighteenth centuries containing features of the Paris vernacular. These had already been analysed by certain historical linguists, although the texts in the 'Sarcelades' had hitherto only been briefly mentioned. However, here they are considered to be of sufficient interest to be examined more closely, although it had to be established whether Jouin’s texts containing a selection of non-standard features could be regarded as an accurate depiction of the Paris vernacular at the period. The non-standard phonetic, morphological, syntactic, and lexical features in the texts were therefore compared with findings in other texts by previous commentators. Following these analyses it was noted to what extent the relative frequency of the variables correlates with the salience of certain features in popular speech in Paris at the period, as already observed in other texts by previous commentators, and it was concluded that in general established characteristics of the 'patois de Paris' at the period are to be found in the 'Sarcelades', even though there do remain certain features which do not appear to be generally attested elsewhere. Nevertheless, despite reservations concerning the authenticity of some of the non-standard features employed by Jouin, by bringing attention to this little-known series of texts this study may help to claim a place for the Sarcelades amongst the corpus of texts which reflect aspects of the lower-class sociolect, the 'patois de Paris', at the period.

Abstract This thesis illustrates the social engagement in the literary writings of Pier Vittorio Tondelli, an Italian gay author whose works have been described by many Catholic, Materialists, and gay critics as frivolous and disengaged. The dissertation summarizes the mutation of the Italian literary concept of impegno from Neorealism to Postmodernism, through a selection of the texts of Elio Vittorini, Italo Calvino, Franco Fortini, Pier Paolo Pasolini, Leonardo Sciascia, and Umberto Eco. It shows how Tondelli’s interpretation of the role of the writer falls within the definitions given by Calvino and Eco. Moreover, the thesis demonstrates that Altri libertini and Pao Pao satisfy the characteristics of littérature mineure established by Gilles Deleuze and Felix Guattari, though Tondelli’s oeuvre is socially engaged instead of being politically engaged because of his lack of a political ideology. The dissertation highlights the core of Tondelli’s social commitment in his passionate defense of the outcasts in: Altri libertini where drug addicts, homosexuals, transsexuals, and bums are the protagonists; Pao Pao where a group of gay soldiers is described in its grotesque and camp attempt to “homosexualize” their barrack; Rimini where the Riviera Adriatica is portrayed as a place where everyone passes by and no one belongs; Camere separate through the love story of a gay couple in which one partner has to survive his lover’s death, due to an illness that is demonstrated in this thesis to be AIDS, while fighting against the homophobia of their families, institutions, society, and religion. Most of Tondelli’s socially excluded characters are introduced to the reader through an internal homodiegetic point of view. Another important component of Tondelli’s impegno is his open defense of both pop-culture and counter-cultures: gay, hippies, rockers, experimental theatre, street artists and alternative radio, which are central in all his writings.

Abstract This thesis illustrates the social engagement in the literary writings of Pier Vittorio Tondelli, an Italian gay author whose works have been described by many Catholic, Materialists, and gay critics as frivolous and disengaged. The dissertation summarizes the mutation of the Italian literary concept of impegno from Neorealism to Postmodernism, through a selection of the texts of Elio Vittorini, Italo Calvino, Franco Fortini, Pier Paolo Pasolini, Leonardo Sciascia, and Umberto Eco. It shows how Tondelli’s interpretation of the role of the writer falls within the definitions given by Calvino and Eco. Moreover, the thesis demonstrates that Altri libertini and Pao Pao satisfy the characteristics of littérature mineure established by Gilles Deleuze and Felix Guattari, though Tondelli’s oeuvre is socially engaged instead of being politically engaged because of his lack of a political ideology. The dissertation highlights the core of Tondelli’s social commitment in his passionate defense of the outcasts in: Altri libertini where drug addicts, homosexuals, transsexuals, and bums are the protagonists; Pao Pao where a group of gay soldiers is described in its grotesque and camp attempt to “homosexualize” their barrack; Rimini where the Riviera Adriatica is portrayed as a place where everyone passes by and no one belongs; Camere separate through the love story of a gay couple in which one partner has to survive his lover’s death, due to an illness that is demonstrated in this thesis to be AIDS, while fighting against the homophobia of their families, institutions, society, and religion. Most of Tondelli’s socially excluded characters are introduced to the reader through an internal homodiegetic point of view. Another important component of Tondelli’s impegno is his open defense of both pop-culture and counter-cultures: gay, hippies, rockers, experimental theatre, street artists and alternative radio, which are central in all his writings.

Le réalisme pictural peut être conçu, par-delà la pensée ontologique dualiste, comme expérience perceptive cognitive du spectateur d’avoir l’impression de voir le « réel » dans une configuration imagée picturale. Cette impression de réel n’est pas illusoire, mais subjectivement factuelle, sans être nécessairement consciente. Elle pourrait résulter de la facilité perceptive ou de la fluidité opérationnelle du processus perceptif cognitif. Lorsque l’activité perceptive cognitive opérante dans l’expérience du réalisme pictural est régulée par la valence hédonique immanente à cette fluidité opérationnelle sous-jacente à l’impression de réel, cette expérience « subjective » peut être également « esthétique » pour cette autosuffisance fonctionnelle de la « conduite cognitive » du spectateur. Cependant, l’expérience du réalisme pictural comporte une dimension anthropo-transculutrelle, comme on peut le constater notamment dans les récits littéraires des spectateurs coréens du 18e siècle qui illustrent leurs expériences visuelles des peintures occidentales « illusionnistes » réalisées par des missionnaires jésuites à Pékin. La culture est néanmoins opérante dans l’expérience « esthétique » du réalisme pictural. Son effet est double. D’une part, la culture fonctionne comme une des variables de la fonction complexe de l’apprentissage perceptif qui pourrait modifier la dynamique du processus perceptif cognitif ainsi que l’attention perceptive visuelle. D’autre part, elle pourrait opérer un effet dans la valence hédonique globale en participant à la modélisation de l’« affect idéal » distingué de l’« affect effectif ». / The pictorial realism can be conceived, beyond ontological dualistic thought, as beholder’s perceptual cognitive experience to have the impression of seeing the “real” in a picture. This impression or feeling of real is not illusory, but subjectively factual, without being necessarily conscious. It may result from perceptual easiness or from perceptual cognitive processing fluency. When the perceptual cognitive activity working in the pictorial realism experience is regulated by hedonic valence immanent in this processing fluency that underlies the impression of real, this subjective experience can also be “aesthetic” by functional self-sufficiency of beholder’s “cognitive conduct”. However, the experience of pictorial realism contains an anthropo-transcultural dimension, as we can observe especially in the stories written by 18th century Korean beholders, which illustrate their visual experiences of the western “illusionist” paintings produced by jesuit missionary painters in Beijing. Nevertheless, the culture comes into play in the “esthetic experience” of pictorial realism. Its effect is double. On the one hand, the culture acts as one of the variables of the complexe function of perceptual learning which could make difference in the perceptual cognitive processing dynamics and in the visual or perceptual attention. On the other hand, the culture might influence the global state of hedonic valence by participating in the modeling of “ideal affect” distinguished from “actual affect”.