Ce travail de thèse sur la parure dans la culture étrusque s’inscrit dans un domaine de recherche particulièrement fécond. En effet, les études récentes dans le domaine de l’Antiquité se sont volontiers portées sur ce champ qu’est le corps, qu’il fût vêtu ou dénudé, sous toutes ses modalités, les plus matérielles comme les plus abstraites, dans son intériorité comme dans son actualisation sous de multiples aspects. En cela, elles ont suivi la voie ouverte par les sciences sociales et historiques depuis au moins trois décennies.Compte tenu de l’état des sources, cette recherche se penche plus particulièrement sur les monuments figurés ou les artéfacts, dans une démarche comparatiste, en utilisant les outils des sciences sociales, de l’anthropologie notamment, pour définir notre objet d’étude. La volonté était, en effet, dès l’origine de ce projet, de ne se limiter ni à une période, ni à un territoire, ni à un genre, mais bel et bien d’étudier la parure en diachronie, de manière à en saisir les articulations et les traits saillants qui font le propre de la culture étrusque. Notre objectif est ainsi de déceler s’il existe un véritable système de la parure dans l’aire étrusque. Pour ce faire, notre enquête débute par une étude linguistique, pour retrouver, sous les pratiques, les mots de la parure, puis nous interrogeons les formes en relation avec la cosmologie étrusque, et les classons, enfin les fonctions, selon qu’on considère la parure comme un langage, ou comme un système d’action, dans une perspective d’anthropologie de la figuration. / This research work on adornment in Etruscan culture is part of a particularly fruitful domain. Recent studies in Antiquity have focused on the field of the body, in its interiority as well as in its actualization ,whether dressed or naked and in all its forms : from the most material ones to the most abstract ones. In this respect, these studies have followed the path opened by the social and historical sciences for at least three decades.Given the state of the sources, this research focuses more particularly on figurative monuments or artifacts in a comparative approach to define our subject of study, using tools from the social sciences, especially anthropology. From the very beginning of this project, our intention has not been to limit our work to a period, a territory or a genre but to study adornment diachronically in order to grasp its articulations and the salient features that are characteristic of Etruscan culture. Our objective is to detect whether a real system of adornment prevailed in the Etruscan area. To do this, our investigation begins with a linguistic study to find the words of adornment underneath practices and customs. Then we question the forms in relation to Etruscan cosmology, and classify them. Finally, we analyze the functions, according to whether we consider adornment as a language, or as a system of actions, in a perspective of an anthropology of figuration

At the heart of the Etruscan city of Caere exists the Hypogaeum of Clepsina, an underground ritual chamber which scholars theorize to be a mundus, a liminal space linking the earthly realm with the underworld. It was a place where chthonic rituals were conducted in honour of the infernal gods and the ghosts of the ancestors, and its creation was tied to notions of civic foundation. The hypogaeum was constructed or renovated around 273 BC, at the time when the city of Caere was officially converted into a Roman praefectura. As one of the earliest projects undertaken in the newly established Roman Caere, the hypogaeum likely had a symbolic significance, reinforcing the establishment and stabilization of the territory under Roman control. Consequently, gaining a deeper understanding of the mundus of Caere, especially in terms of the cult worship and rituals that occurred within it, contributes to our knowledge of the role that religion played in Roman expansion in Italy during the Republican period. One of the most remarkable features of the hypogaeum is its painted niche, which is adorned with frescoes of two large palm trees. This thesis will explore the symbolic meaning of the palm trees, since these frescoes provide important clues as to the deity originally worshiped within the ritual chamber. The connection between the palm tree motif and Apollo will be investigated, as the god’s cult was imbued with strong solar, oracular, and chthonic associations in Etruria and Central Italy. He was syncretized with the Italic deity, Soranus, otherwise known as Śuri, a deity who received cult veneration at the important sanctuary of Caere’s port settlement, Pyrgi. Apollo Soranus, or Śuri, was a chthonic deity equated with the ruler of the underworld, and thus was a god altogether fitting to preside over the mundus of Caere. / Thesis / Master of Arts (MA) / The Hypogaeum of Clepsina is an underground ritual chamber in Caere, which scholars theorize to be a mundus, a liminal space where chthonic rituals were enacted in honour of the infernal gods. The mundus was tied to notions of civic foundation, which suggests that the hypogaeum’s construction (or renovation) around the year 273 BC, the time when the city of Caere was officially converted into a Roman praefectura, was a statement of Rome’s re-establishment of Caere. Thus, gaining a deeper understanding of the hypogaeum, especially the cults worshiped within it, contributes to our knowledge of the role that religion played in Roman expansion during the Republican period. The palm tree frescoes decorating the niche of the hypogaeum provide important clues as to the identity of the deity worshiped in the mundus. They are a reference to the god, Apollo Soranus, or Śuri, who was a chthonic deity fitting to preside over the mundus of Caere.

In this paper, I explore the environmental philosophy of three Californian modernists, who I have collectively named the Dust Dwellers: John Steinbeck, Robinson Jeffers, and Jack London. I argue that these writers participated in a broader modernist response to the ascendancy of the Enlightenment and its manifestation in industrial progress. Furthermore, I demonstrate that the Dust Dwellers' response was distinctly informed by their American identity. They engaged modernist themes of decay as applied to Western expansion and the dissolution of the American Edenic dream. Investigating the fractured relationship between civilization and the environment, they searched for a philosophy that could reconcile humanity to nature. Specifically, I argue that their environmental philosophy displays intellectual and creative congruencies that can be traced to the common influence of twentieth-century psychoanalyst Carl Jung. The foundational tenet of the Dust Dwellers' environmental philosophy parallels Jung's concept of the unus mundus. Mirroring Jung's interpretation of this alchemic term, the Dust Dwellers describe a cosmic unity that encompasses all of life. I discuss depictions of the unus mundus across the Dust Dwellers' work and outline other implications of this central philosophic presupposition. Ultimately, I conclude that their environmental philosophy, along with other attributes, permits and even encourages scholars to approach these writers as a distinct group of American modernists. / Master of Arts / In this paper, I explore the environmental philosophy of three Californian modernists, who I have collectively named the Dust Dwellers: John Steinbeck, Robinson Jeffers, and Jack London. I argue that these writers participated in a broader modernist response to the Enlightenment's failed pursuit of utopia. Furthermore, I demonstrate that the Dust Dwellers' response was distinctly informed by their American identity. They engaged modernist themes of decay as applied to the American frontier. Specifically, they recognized that America had failed to transform into a new Garden of Eden. Investigating the negative effects of industrial civilization, the Dust Dwellers searched for a philosophy that could create harmony between humanity and nature. I argue that their environmental philosophy displays intellectual and creative congruencies that can be traced to the common influence of twentieth-century psychoanalyst Carl Jung. The foundational concept of the Dust Dwellers' environmental philosophy parallels the Jungian concept of the unus mundus. Mirroring Jung's interpretation of this alchemic term, the Dust Dwellers describe a cosmic unity that encompasses all of life. I discuss depictions of the unus mundus across the Dust Dwellers' work and outline other implications of this central philosophic presupposition. Ultimately, I conclude that their environmental philosophy, along with other attributes, permits and even encourages scholars to approach these writers as a distinct group of American modernists.

Linguistic diversity represents a real challenge for a harmonious coexistence in Europe and in today’s globalised world. Language learning has therefore become an undeniable asset of competitiveness in a multilingual European area, with 24 official European Union languages and more than 60 minority languages. This thesis hence focuses on language acquisition during the Erasmus Mundus student mobility program of Euroculture. Does Euroculture succeed in facilitating language learning, thus enabling social integration in the host countries? In order to analyse this issue, it is essential to address English as lingua franca and lingua academica, used in international higher education programs. Some the- ories have been developed on lingua franca and are useful to analyse the role English plays in the Euroculture program. Indeed, Nicholas Ostler’s argument on the end of Eng- lish as lingua franca in the future will be confronted with Louis Jean Calvet’s gravita- tional model of languages. Calvet’s model asserts the predominance of English as lingua franca, which could threaten multilingualism. This is what the study aims to assess. Eu- ropean linguistic policies and tools set up to improve plurilingualism are also explored in order to provide a comprehensive framework and to analyse whether the study findings reflect the recommendations of European policies. An empirical quantitative method con- sisting of 26 questions, submitted to Euroculture students and alumni, has been used to analyse the extent to which Euroculture facilitate language acquisition. The findings have shown that two main factors facilitate plurilingualism: the language courses offered at partner universities and students’ own decisions to integrate in the host countries through various factors are among the elements facilitating language acquisition. The research also revealed important barriers in the language learning process and the social integra- tion in host countries, namely the “Euroculture bubble” phenomenon, the predominance of English as lingua franca and barriers to access language courses.

The aim of this study is to understand how super-mobility affects EMJM students’ experiences. This is done through exploring the experiences of Euroculture students, by answering the following research question: Are there differences to find between the reflections on the experiences of Euroculture mobile and super-mobile students, in terms of Mobility Perception, Competences, and Perspective on the Future? In order to answer the research question, in-depth interviews are conducted. For the analysis, the author applies three concepts, one taken from the methodology for developing the European Higher Education Area, and two that she proposes based on the existing literature on super-mobility in education. The results show that there are significant differences in how students within the same programme get to experience it in relation to the mobility component. They also show both the positive and the more problematic effects of super-mobility on the students’ development in several dimensions.

Henry Corbin a écrit qu’« un Maître Eckhart et un Jacob Boehme eussent parfaitement compris Ibn ʿArabî, et réciproquement. » Mais comment assurer ce dialogue et cette compréhension réciproque pressentie par Henry Corbin? Cette recherche porte essentiellement sur les conditions de possibilités de ce dialogue, puisque la comparaison entre Ibn al-ʿArabī et Böhme n’est encore qu’à ses balbutiements. En choisissant le prisme de l’imagination, le but est double : pouvoir traiter de manière non réductrice les phénomènes spirituels en parcourant et analysant la logique spécifique de l’imagination ; et, sous l’égide de la hiérohistoire, explorer le rôle de l’imagination dans la métaphysique et l’éthique d’Ibn al-ʿArabī et de Böhme. Il s’agit donc d’essayer de lire Ibn al-ʿArabī et Böhme comme ils lisaient eux-mêmes le Livre révélé de leur tradition respective. Au final, il appert que le théophanisme caractéristique tant de la métaphysique d’Ibn al-ʿArabī que de celle de Böhme est une riche terre d’accueil de l’imagination et de l’imaginal. Et que, si la comparaison strictu sensu entre Ibn al-ʿArabī et Böhme est impossible, l’esprit comparatif et transdisciplinaire de cette recherche, ainsi que la méthode phénoménologico-herméneutique, offrent de nouvelles avenues de réappropriation pour l’ensemble des phénomènes spirituels. / Henry Corbin wrote that a “Meister Eckhart and Jacob Boehme would fully understand Ibn ʿArabî, and vice versa.” But how can we ensure this dialogue and mutual understanding anticipated by Henry Corbin? This research is essentially on the conditions of possibilities of this dialogue, especially because the comparison between Ibn al-ʿArabī and Böhme is still in its infancy. By choosing the prism of the imagination, the goal is twofold: approach spiritual phenomena in a non-reductive way by browsing and analyzing the specific logic of imagination; and, under the auspices of the concept of hierohistory, explore the role of imagination in the metaphysics and ethics of Ibn al-ʿArabī and Böhme. It is therefore an effort to read Ibn al-ʿArabī and Böhme as they read themselves the revealed book of their respective tradition. Finally, it appears that the theophanism characteristic of the metaphysics of both Ibn al-ʿArabī and Böhme is a rich haven for imagination and imaginal. If the comparison between Ibn al-ʿArabī and Böhme is stricto sensu impossible, the comparative and transdisciplinary spirit of this research, as well as its the phenomenological-hermeneutic method, opens up new avenues of re-appropriation for all spirituals phenomena.

This study analyzes, the structure of the Erasmus Mundus scholarship program by utilizing mixed methods, and is being analyzed within the contextualized framework of the Cambodia’s Higher Education system as well as its relationship with the Erasmus Mundus scholarship program. Mixed approach has been employed for this study, combining both quantitative data to construct the social space, which acts as a backbone for interpretation, and qualitative data from interviewing the scholarship program coordinator and scholarship holders in order to investigate the recruitment process and the students’ perception respectively, presenting the macro-micro relationship that makes up the entirety of the scholarship program. Collectively inspected, the findings reveal a new contextualized result that contributes not only to the development of the Cambodia’s Higher Education, but also to its position and its students within the space of the scholarship program of Erasmus Mundus. Through the close inspection using interview method, the underlying complexity of the recruitment process of the scholarship program is illustrated, indicating a multi-layer hierarchy and multiple decision-making processes. There are also implications of oppositions between the properties of the students, signaling the diversified student body in the scholarship program. Prominent theme of the opposition in the space appears to be related to the colonial past of the Cambodia’s system as well as the differences between local and international experiences that the students possess. Students interviewed in the study, furthermore, reveal how they prepared themselves to apply for the scholarship program and to be successful candidate, which depicts their assets and strategies that can be derived from the constructed space. Unanimously the students show strong confidence and great insight of information which can be understood as the compatibilities between the recruiter of the scholarship program and the students’ assets. Finally, overall findings give a new perspective of the profile of the scholarship program within the Erasmus Mundus mobility scheme. It shows that while students are required to possess certain objectively set requirements, there are also exception cases that students who possessed lower amount of capitals can also be successful, provided that the conditions like the credentials of their degree from Cambodia, as well as minimum requirements to pass the university admission have been met, and their “motivation letter” is exceptionally well-written which shows the subjective side of the recruitment process.

Henry Corbin a écrit qu’« un Maître Eckhart et un Jacob Boehme eussent parfaitement compris Ibn ʿArabî, et réciproquement. » Mais comment assurer ce dialogue et cette compréhension réciproque pressentie par Henry Corbin? Cette recherche porte essentiellement sur les conditions de possibilités de ce dialogue, puisque la comparaison entre Ibn al-ʿArabī et Böhme n’est encore qu’à ses balbutiements. En choisissant le prisme de l’imagination, le but est double : pouvoir traiter de manière non réductrice les phénomènes spirituels en parcourant et analysant la logique spécifique de l’imagination ; et, sous l’égide de la hiérohistoire, explorer le rôle de l’imagination dans la métaphysique et l’éthique d’Ibn al-ʿArabī et de Böhme. Il s’agit donc d’essayer de lire Ibn al-ʿArabī et Böhme comme ils lisaient eux-mêmes le Livre révélé de leur tradition respective. Au final, il appert que le théophanisme caractéristique tant de la métaphysique d’Ibn al-ʿArabī que de celle de Böhme est une riche terre d’accueil de l’imagination et de l’imaginal. Et que, si la comparaison strictu sensu entre Ibn al-ʿArabī et Böhme est impossible, l’esprit comparatif et transdisciplinaire de cette recherche, ainsi que la méthode phénoménologico-herméneutique, offrent de nouvelles avenues de réappropriation pour l’ensemble des phénomènes spirituels. / Henry Corbin wrote that a “Meister Eckhart and Jacob Boehme would fully understand Ibn ʿArabî, and vice versa.” But how can we ensure this dialogue and mutual understanding anticipated by Henry Corbin? This research is essentially on the conditions of possibilities of this dialogue, especially because the comparison between Ibn al-ʿArabī and Böhme is still in its infancy. By choosing the prism of the imagination, the goal is twofold: approach spiritual phenomena in a non-reductive way by browsing and analyzing the specific logic of imagination; and, under the auspices of the concept of hierohistory, explore the role of imagination in the metaphysics and ethics of Ibn al-ʿArabī and Böhme. It is therefore an effort to read Ibn al-ʿArabī and Böhme as they read themselves the revealed book of their respective tradition. Finally, it appears that the theophanism characteristic of the metaphysics of both Ibn al-ʿArabī and Böhme is a rich haven for imagination and imaginal. If the comparison between Ibn al-ʿArabī and Böhme is stricto sensu impossible, the comparative and transdisciplinary spirit of this research, as well as its the phenomenological-hermeneutic method, opens up new avenues of re-appropriation for all spirituals phenomena.

柔性權力一詞已是大家耳熟能詳的名詞，透過公眾外交方式增進跨文化間的理解並培養國際化人才已逐漸成為時代潮流，公眾外交運用的途徑多元，但總不脫以柔性權力資源促進跨文化間理解的原則，歐盟2004年開始實施「伊拉斯莫斯世界」(Erasmus Mundus) 計畫，旨在提昇歐洲高等教育品質及促進與非會員國的合作、吸引更多第三國學生及學者赴歐交流，讓歐洲成為教育卓越中心的代表，該計畫的實施可看出歐盟從歐境內高等教育的整合、促進歐洲各國文化的理解到向全世界推廣其教育理念、文化資源的努力，本研究以伊拉斯莫斯世界計畫為例，探討歐盟如何憑藉此計畫發揮歐盟的柔性權力資源以吸引更多世界各地人民赴歐求學，進而達到歐洲認同的影響力。 / With the increasing influence and visibility of “soft power” over recent years, it becomes ever more important to understand how to exercise such power effectively. One of the key instruments of soft power is public diplomacy. In Europe, public diplomacy is viewed as the number one priority across a whole spectrum of issues; therefore, the European Union (EU) is regarded as a model of how to utilize soft power. Launched in 2004, the Erasmus Mundus programme is considered to be a part of the EU’s public diplomacy. Erasmus Mundus is a cooperation and mobility programme in the field of higher education. The aim of the programme is to promote European higher education, and to improve and enhance the career prospects of students. The programme also aims to promote intercultural understanding through cooperation with third countries, in order to contribute to the sustainable development of higher education in those countries, in accordance with EU external policy objectives. This study examines how the EU employs public diplomacy by means of the Erasmus Mundus Programme.