Submitted by Maike Costa (maiksebas@gmail.com) on 2016-02-18T11:28:31Z No. of bitstreams: 1 arquivototal.pdf: 1054373 bytes, checksum: a62df192c8341ee7354c8006663a8efe (MD5) / Made available in DSpace on 2016-02-18T11:28:31Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1054373 bytes, checksum: a62df192c8341ee7354c8006663a8efe (MD5) Previous issue date: 2015-08-23 / This paper presents a study about the relationship between the arcane traditions, alchemy, astrology, Hermeticism, Kabbalah, and the construction of the system of the Newtonian world. The discovery and subsequent publication of Newton‟s scholia drew a man to whom the mythical language and scientific language were converging. Their belief in Prisca Sapientia [pristine wisdom, primeval], led him to an attitude of reverence to the ancients‟ knowledge, hence their immersion in the mystical philosophy whose tenets have exerted a substantial influence in the development of their work. Indeed, we show that to Newton, science and mysticism was a unison reality. His natural philosophy cannot be dissociated from their metaphysical speculations. We also point out the fact that religion and mysticism are instances that do not overlap, and signaled in the text that the historical separation between religion and science was the product of political circumstances rather than philosophical. Comprising mainly literature, this work was constructed from a historical analysis of primary and secondary sources. We based the study of key works by Newton on an exhaustive reading of the leading biographers and commentators of his work, such as Richard S. Westfall, James Gleick, David Berlinski, Richard Brennan, Michael White, Philip Ashley Fanning, Bernard Cohen, John Henry, Betty Jo Teeter Dobbs, Edwin Burtt, among other classic authors. In light of this hermeneutic, we point out the nature, the scope and the implications of mysticism influence in Newtonian work. Isaac Newton‟s life and work emerge as platforms to revisit the ambivalent nature of the modern experimental science origins and foundations. This is the configuration of a new way to make history, producing knowledge under an integral historiographical perspective. / Este trabalho apresenta um estudo a propósito da relação entre as tradições arcanas, alquimia, astrologia, hermetismo, cabala, e a construção do sistema de mundo newtoniano. A descoberta e posterior publicação dos escólios de Newton desenharam um homem para o qual a linguagem mítica e a linguagem científica eram convergentes. A sua crença numa Prisca Sapientia [sabedoria primeira, prístina, primeva], conduziram-no a uma atitude de reverência para com o conhecimento dos antigos, daí a sua imersão na filosofia mística, cujos postulados exerceram uma influência substancial na elaboração dos seus trabalhos. Com efeito, procuramos demonstrar que em Newton ciência e mística eram uma realidade uníssona. A sua filosofia natural não pode ser dissociada de suas especulações metafísicas. Apontamos também o fato de que religião e mística são instâncias que não se confundem, bem como sinalizamos neste texto que a separação histórica entre religião e ciência foi produto de circunstâncias políticas mais do que filosóficas. De natureza essencialmente bibliográfica, este trabalho foi construído a partir de uma análise historiográfica de fontes primárias e secundárias. Fundamentamos o estudo das obras-chave de Newton em uma leitura exaustiva dos principais biógrafos e comentadores do seu trabalho, a exemplo de Richard S. Westfall, James Gleick, David Berlinski, Richard Brennan, Michael White, Philip Ashley Fanning, Bernard Cohen, John Henry, Betty Jo Teeter Dobbs, Edwin Burtt, entre outros autores clássicos. À luz dessa hermenêutica, apontamos a natureza, bem como o alcance e implicações da influência da mística na obra newtoniana. A idéia que subjaz a essa dissertação é trazer Newton em sua completude, desconstruindo o retrato tradicional, mutilado, ideologicamente estabelecido pela tradição. A vida e a obra de Isaac Newton emergem como plataformas para revisitarmos a natureza ambivalente das origens e fundamentos da moderna ciência experimental. Trata-se da configuração de uma nova maneira de fazer história, produzindo conhecimento numa perspectiva historiográfica integralizante.

Orientador: Sérgio Augusto Queiroz Norte / Banca: Célia Reis Camargo / Banca: Cesar Augusto de Carvalho / Resumo: Ao pesquisarmos a extensa historiografia sobre o movimento operário brasileiro da Primeira República encontra-se a forte e marcante presença dos militantes anarquistas junto aos trabalhadores, entre eles José Oiticica. Destacado ativista que em sua produção, seja ela militante ou acadêmica marcou sua presença nos espaços tanto acadêmicos como operários. Trabalhando com a historiografia mencionada e os poucos trabalhos dedicados a José Oiticica, mas, sobretudo, usando como fontes os artigos escritos pelo mesmo tentamos reconstruir a trajetória de Oiticica. Destacamos sua descoberta do anarquismo, a discussão sobre as suas relações sobre a ciência em sua época, as suas relações com o misticismo e finalmente sua atuação e reflexão pedagógicas. / Abstract: Researching the historiography on workers movements during the Brazilian First Republic (1889 - 1930) one finds the strong and remarkable presence of anarchist militants among the working classes and amongst them José Oiticica. Highlighted activist that in his intellectual efforts may it be anarchist or academic marked his presence both in the academic and labour environments. Using the above mentioned historiography and the few researches about José Oiticica and above all his articles as sources in the effort to reconstruct his itinerary. Highlighting his discovery of anarchism, the debate about science at his time, his relations with mysticism and finally his pedagogical activities and thoughts. / Mestre

Fundação de Amparo à Pesquisa do Estado do Rio de Janeiro / Considerando a extensa e intensa abordagem da temática erótica na poesia de Manuel Bandeira, a pesquisa visou à ampliação e ao aprofundamento do estudo desse aspecto de sua obra, com o intuito de complementar os estudos críticos que versam sobre o assunto. Nosso objetivo concentra-se na relevância do conceito de alumbramento, termo empregado em diferentes ocasiões pelo poeta. Essa palavra, que o autor emprega na sua autobiografia e em duas de suas composições, alude, simultaneamente, a uma espécie de revelação divina, capaz de proporcionar a inspiração para a criação do poema, e a uma iluminação resultante do estado de deslumbramento diante da visão da nudez feminina. Dessa forma, com base, sobretudo, nas ideias de Octavio Paz e Georges Bataille, bem como nos apontamentos específicos de Davi Arrigucci Jr. sobre o lirismo bandeiriano, buscamos comprovar, por meio da leitura analítica de poemas exemplares, a associação entre os êxtases erótico, poético e místico, como questão fundamental na obra do poeta pernambucano / Taking into account the extensive and intense presence of the erotic topic in Manuel Bandeiras poetry, this research aims to expand and deepen the study about this aspect of his literary work in order to complement the critical studies that approach this theme. Our objective focuses on the relevance of the concept of enlightenment, a term used by the poet in different contexts. This word, present in the autobiography of the author and in two of his poems, alludes, simultaneously, to a kind of divine revelation capable of providing the inspiration for writing and to an illumination, resultant of a state of dazzle at the vision of a womans nudity. Thus, based mainly on the ideas of Octavio Paz and Georges Bataille, as well as on David Arrigucci Jr.s specific comments about Bandeiras lyricism, we intend to show, by means of an analytical reading of representative poems, the link between the erotical, poetical and mystical ecstasies as a key topic of this authors literary production

Este estudo busca questionar algumas das bases epistemológicas da psicologia clínica em relação à espiritualidade e à mística. Partindo da discussão entre Freud e o escritor Francês Romain Rolland a respeito do sentimento oceânico (baseado na correspondência entre eles no período de 1927 a 1931), abordaremos a compreensão da natureza ontológica da experiência de união com o universo (como descrito por Rolland) em um duplo vértice: tanto como um subproduto de dinâmicas psicológicas (inerentemente patológicas ou não) ou como uma experiência ontológica de alteridade, mais bem compreendida através de uma abordagem não psicológica que possa investigar seu significado em consonância ao registro da condição humana em si. Nessa última perspectiva, estaremos acompanhados da obra de Gilberto Safra, que em seus escritos evidencia uma preocupação com a busca de uma concepção antropológica que aborde o ser humano em toda sua complexidade, evitando o possível reducionismo psicológico de temas e áreas que possam se relacionar a outras categorias de experiência, como a religiosidade e a espiritualidade. Como eixo central dessa discussão, utilizaremos a vida do místico Indiano Ramakrishna Paramahansa (1836-1886) para ilustrar esses diferentes modos de se abordar a experiência espiritual. Ramakrishna foi uma das principais fontes das construções de Rolland acerca da religiosidade, levando o autor francês a escrever uma de suas principais biografias (A vida de Ramakrishna, 1929), que teve um importante impacto na recepção ocidental de concepções espirituais orientais. Contemplando exemplos da vida de Ramakrishna, através de uma leitura fenomenológica-hermenêutica da obra de Rolland (que abarcam desde sua infância até seu período como um famoso mestre espiritual na Índia), será apresentado, em cada um desses períodos, diferentes perspectivas de autores que consideram Ramakrishna tanto em uma chave psicológica-psicopatológica quanto em uma abordagem que inclua um registro espiritual não redutível a dinâmicas psíquicas em sua vida. Dentro desse estudo, nós percebemos que há uma limitação inerente às leituras exclusivamente psicológicas das experiências místicas, assim como uma há uma limitação das leituras exclusivamente espiritualistas. Assim, ao apresentar tal discussão nós pretendemos repensar a posição que a espiritualidade e a mística ocupam na prática clínica, tanto para reformular sua compreensão em psicoterapia quanto para expandir as concepções éticas e antropológicas subjacentes ao entendimento clínico da condição humana / This study aims at questioning some of the epistemological basis of clinical psychology concerning mystical experience and spirituality. Focusing on the discussion between Freud and French author Romain Rolland regarding the oceanic feeling (based on their letters exchange from 1927 to 1931), we will question the comprehension of the ontological nature of the feeling of union with the universe (as described by Rolland) through a twofold bias: either as a by-product of psychological dynamics (inherently pathological or not) or as an ontological experience of alterity, better comprehended through a non-psychological approach that investigates its inner meaning regarding the human condition as such. In the latter perspective, we will be accompanied by the work of Brazilian author Gilberto Safra, whose clinical writings are concerned with an anthropological conception that approaches the human being in its own complexity, avoiding possible psychological reductionism of themes and issues that relate to other areas of experience, such as religiosity and spirituality. As the main axis of this discussion, we will utilize the life of Indian mystic Ramakrishna Paramahansa (1836-1886) to illustrate these two different ways of approaching spiritual experience. Ramakrishna has been himself one of the main sources of Rollands constructions on religiosity, leading the French author to write one of his main biographies (The life of Ramakrishna, 1929), which had an important impact on Western reception of Eastern spiritual conceptions. Contemplating examples from Ramakrishnas life through a phenomenological-hermeneutical reading of Rollands work (that range from his childhood to his period as a famous spiritual master in India), we will present, in each situation, different perspectives from authors that either consider Ramakrishna exclusively on a psychological-psychopathological note or through a perception of a spiritual dimension non-reducible to psychical dynamics inherent to his life and teachings. Within this framework, we have come to realize that there are inherent limitations on a solely psychological reading of mystical experience, as well as a limitation on an exclusively spiritual approach. Therefore, by presenting such discussion we intend to rethink the position mysticism and spirituality occupy in clinical practice, both to reformulate their understanding in psychotherapy and as a way of enlarging the anthropological conceptions inherent to clinical understanding of the human condition

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-02-16T16:46:13Z No. of bitstreams: 1 ednilsonturozideoliveira.pdf: 1896760 bytes, checksum: 4d730188e6f3512a23e253cda4209698 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-02-20T17:45:49Z (GMT) No. of bitstreams: 1 ednilsonturozideoliveira.pdf: 1896760 bytes, checksum: 4d730188e6f3512a23e253cda4209698 (MD5) / Made available in DSpace on 2017-02-20T17:45:49Z (GMT). No. of bitstreams: 1 ednilsonturozideoliveira.pdf: 1896760 bytes, checksum: 4d730188e6f3512a23e253cda4209698 (MD5) Previous issue date: 2006-11-24 / FAPEMIG - Fundação de Amparo à Pesquisa do Estado de Minas Gerais / Este trabalho se propõe a pesquisar a resistência à mística em Emmanuel Lévinas. A resistência à mística adquire porte de argumentação filosófica tendo como ponto de partida o tema da subjetividade e atingindo seu ápex no contexto da reflexão acerca da linguagem e do desejo metafísico. A originalidade da argumentação que surge da resistência levinasiana à mística é que esta contribui para a confluência entre metafísica e ética. A quebra com as categorias primazes da metafísica da mística levou Lévinas a elaborar uma ética para além dos moldes das filosofias influenciadas pela mesma. O afastamento de Lévinas em relação à mística, então, não se insere nas suas obras por um acaso, uma vez que sem esse afastamento seria impossível traçar uma separação radical entre o “eu”, o infinito e outrem. Em Totalité et Infini, Autrement qu´être ou au-delà de l´essence e De Dieu qui vient à l´idée, a ética é separada da mística. Para Lévinas, não há regresso ao, participação no, e união com o Uno. Há, em vez disso, a revelação do infinito à guisa de um brilho ambíguo no rosto humano. / The aim of this research is to investigate Emmanuel Levinas’s resistance toward mysticism. The Levinasian argument regarding mysticism acquires the character of a philosophical argumentation starting from the theme of subjectivity and reaching its apex within the context of the reflection about language and metaphysical desire. The originality of the discussion that arises from the Levinasian resistance toward mysticism is that it has contributed to the confluence between metaphysics and ethics. Lévinas´s rupture with the main categories of the metaphysics of mysticism led him to elaborate an ethics beyond the modes of philosophies influenced by it. Lévinas´s distancing himself from mysticism in his major philosophical works plays an essential role within his philosophical thought because, without this distance, it would be impossible for him to trace a radical separation between the “I”, the infinite and others. In Totalité et Infini, Autrement qu´être ou au-delà de l´essence, and De Dieu qui vient à l´idée ethics is separated from mysticism. For Lévinas, there is neither a return to, nor participation in, nor union with the One. There is, instead, revelation of the infinite in the manner of an ambiguous shine in the human face.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-05-11T19:31:48Z No. of bitstreams: 1 jacksonleocadiodasilva.pdf: 4558209 bytes, checksum: 152c56fc8c6097c01c8bdbd30a4ce68d (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-05-17T15:23:09Z (GMT) No. of bitstreams: 1 jacksonleocadiodasilva.pdf: 4558209 bytes, checksum: 152c56fc8c6097c01c8bdbd30a4ce68d (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-05-17T15:23:27Z (GMT) No. of bitstreams: 1 jacksonleocadiodasilva.pdf: 4558209 bytes, checksum: 152c56fc8c6097c01c8bdbd30a4ce68d (MD5) / Made available in DSpace on 2017-05-17T15:23:27Z (GMT). No. of bitstreams: 1 jacksonleocadiodasilva.pdf: 4558209 bytes, checksum: 152c56fc8c6097c01c8bdbd30a4ce68d (MD5) Previous issue date: 2017-03-20 / CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / A presente dissertação tem como objetivo central a compreensão da estética particular da obra de William Blake (1757 – 1827), caracterizada por uma combinação de visualidade e discurso místico. Como Blake era um poeta-gravurista, o casamento entre texto e imagem é o aspecto mais notável das páginas que compunha através da sua técnica peculiar de impressão. As devidas análises serão feitas a partir de uma determinada seleção de obras compostas pelo poeta, levando-se em conta a sua filosofia particular, estabelecida em O casamento do céu e do inferno (1790), e a sua própria mitologia, cuja amostra é representada por uma tríade de poemas que podemos chamar de ―os livros de Urizen‖: O primeiro livro de Urizen (1794), O livro de Ahania (1795) e O livro de Los (1795). Serão analisadas não apenas passagens de seus poemas, mas também determinadas imagens destacadas desses poemas, tanto na categoria das ilustrações quanto na categoria das iluminuras. As discussões teóricas abordarão os seguintes tópicos: a noção de profecia como gênero literário, a relação entre o discurso blakiano e as heresias gnósticas, as particularidades da iconofilia blakiana, a tensão entre monismos e dualismos na obra de Blake, assim como a filiação do poeta à tradição dos pensadores místicos e sua relação com a própria tradição literária. O eixo conceitual em torno do qual se desenvolve esta dissertação está na chamada Bíblia do Inferno, ideia satírica que o poeta-gravurista concebeu como um símbolo estético de sua própria postura em relação aos moralismos religiosos. / The central goal of the present dissertation is to understand the particular aesthetics of the works composed by William Blake (1757 – 1827), characterized by a combination of visuality and mystical discourse. As Blake was a poet-engraver, the marriage of text and image is the most remarkable aspect of the pages he composed through his peculiar printing technique. The proper analyses will be carried out from a specific selection of Blake‘s works, considering his particular philosophy, established in The Marriage of Heaven and Hell (1790), and his own mythology, whose sample is represented by a trio of poems that we can call ―the books of Urizen‖: The First Book of Urizen (1794), The Book of Ahania (1795) and The Book of Los (1795). Not only passages from his poems will be analyzed, but also specific images from these poems will be examined, both illustrations and illuminations. The theoretical discussion will approach the following topics: the notion of prophecy as a literary genre, the relationship between the Blakean discourse and the Gnostic heresies, the particularities of the Blakean iconophilia, the tension between monism and dualism in Blake‘s work, as well as the affiliation of the poet to the tradition of mystical thinkers and his relation to the literary tradition itself. The conceptual axis around which this dissertation will be developed is the so-called Bible of Hell, a satirical idea conceived by the poet-engraver as an aesthetic symbol of his own posture towards the religious morality.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-08-09T13:07:48Z No. of bitstreams: 1 delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-08-09T15:00:19Z (GMT) No. of bitstreams: 1 delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5) / Made available in DSpace on 2017-08-09T15:00:19Z (GMT). No. of bitstreams: 1 delanodejesussilvasantos.pdf: 135729870 bytes, checksum: f09e07640964778d2620f484b6a1357b (MD5) Previous issue date: 2017-07-05 / A presente tese, desenvolvida a partir da perspectiva da mística comparada, analisa alguns elementos históricos, doutrinários e praxiológicos que proporcionam e favorecem o diálogo inter-religioso e inter-civilizacional entre o sufismo da Ordem Chishti na Índia e as tradições hindus. A pesquisa disserta sobre a presença inicial do islã na índia e a importância do sufismo persa para o diálogo com o hinduísmo. Procura-se demonstrar iniciativas de comunicação realizadas pelos primeiros sufis chishtis que se estabeleceram no subcontinente indiano que contribuíram para esse processo de interação. A pesquisa também trata de questões filosófico-teológicas da Ordem Chishti e suas práticas espirituais que servem como eixos de aproximação entre as duas tradições destacando a importância da religiosidade popular na forma de música (qawwãli) e espaços sagrados (dargãhs) que revelam o pluralismo da estrutura religiosa indiana. A tese aponta para um modelo não-ocidental de diálogo inter-religioso vivenciado por esses encontros entre as duas maiores religiões da Índia. Por um lado, esse intercâmbio espiritual entre hindus e muçulmanos é mediado pela mística islâmica, ou sufismo, e por outro pela tradição dos Upanisads. Um traço comum em ambas as tradições é a abertura dialógica e o compromisso com a dignidade humana. / The present thesis, developed from a comparative mysticism perspective, analyzes some historical, doctrinal and practical elements, which provide and favors the inter-religious and inter-civilizational dialogue between the Sufism of the Chishti Order in India and Hindu traditions. The research discusses the initial presence of Islam in India and the importance of Persian Sufism to the dialogue with Hinduism. It seeks to indicate some communicative initiatives taken by the first Sufi chishtis established in the Indian subcontinent who contributed to this process of interaction. The research also addresses philosophico-theological issues of the Chishti Order and its spiritual practices that serve as references for approximation between the two traditions highlighting the importance of popular religiosity in the form of music (qaw-wali) and sacred spaces (dargahs) revealing the pluralism of the Indian religious framework. The thesis points to a non-western model of inter-religious dialogue experienced through these encounters between the two major religious in India. On the one hand, this spiritual exchange between Hindus and Muslims is enriched by the Islamic mysticism, or Sufism, on the other hand by the Upanisadic tradition. A common feature to both traditions is their dialogic openness and commitment to human dignity.

Cette étude propose une interprétation de l'œuvre de Bergson à partir d'un aspect crucial de sa métaphysique et de sa méthode : la critique des « faux problèmes » philosophiques – « faux » en raison de la manière dont ils furent posés par une tradition barrant ainsi l'accès non seulement aux problèmes véritables, mais encore à des questions que l'on peut tenir pour des « questions vitales ». Si la critique des faux problèmes constitue chez Bergson à la fois le centre de gravité de sa méthode et la singularité de sa métaphysique, c'est qu'elle permet l'instauration d'une nouvelle métaphysique, pour laquelle ces questions vitales vont de pair avec la considération du temps, dont l'oubli est à l'origine des faux problèmes de la métaphysique traditionnelle. Cette nouvelle métaphysique trouve cependant son accomplissement véritable moins dans la spéculation que dans des actions créatrices, c'est-à-dire des actions capables non seulement de dissoudre des faux problèmes mais surtout d'inventer de nouvelles manières de vivre. / This thesis intends to propose an interpretation of Bergson’s work taking as a starting point a crucial aspect in his metaphysics and his method, namely the criticism of the so-called “false philosophical problems”; “false” because of the way they were formulated by a tradition thus preventing the access not only to the genuine problems, but also to questions that can be considered to be of paramount if not vital importance. The reason why the criticism of false problems appears as the centre of gravity of Bergson’s method as well as a particularity which singles out his metaphysics, is because it actually establishes a new metaphysics whose attention to these issues of vital importance goes hand in hand with the acknowledgment of time whose neglecting is the source of the false problems encountered in traditional metaphysics. This new type of metaphysics finds its accomplishment less in speculation than in creative actions, that is to say actions which have the power to invent new ways of life after the dissolution of the false problems.

Des affinités rapprochent l’oeuvre d’Hubert Aquin et celle de Georges Bataille. Ces deux auteurs explorent une voie mystique présentant de fortes similitudes, apparentée à ce que Roger Caillois appelle le « sacré gauche », c’est-à-dire le sacré impur, maléfique, dont l’accès serait donné selon Georges Bataille par la transgression, et qui correspondrait, pour reprendre l’expression bataillienne, au « moment privilégié d’unité communielle ». L’objectif de l’auteur français est de dégager l’expérience mystique de ses antécédents religieux et de rendre le phénomène de l’extase accessible à tous. La sortie de soi est rendue possible par la communication, qui implique la rupture de son intégrité et de celle d’autrui. Bien que provenant d’un horizon culturel différent, Hubert Aquin théorise également et met en scène dans et par le récit une certaine forme d’« extrême du possible » qui s’avère très proche de « l’impossible » bataillien. Cette thèse se propose de montrer en quoi les théories de « l’expérience intérieure » et de l’érotisme de Bataille éclairent tant les essais que le Journal, les romans, récits et nouvelles d’Aquin, nous amenant par la même occasion à définir les particularités de la voie mystique empruntée par l’auteur québécois, et aussi, plus généralement et plus fondamentalement, de souligner deux façons différentes d’appréhender et de vivre le refus de la transcendance : l’une, celle de Georges Bataille, qui consiste à embrasser à corps perdu la perte de Dieu et de soi-même dans un formidable éclat de rire, et l’autre, celle d’Hubert Aquin, qui réside dans le tiraillement incessant et douloureux entre ce qui éloigne du Christ et ce qui rapproche de Lui. Le premier chapitre de la thèse est théorique ; il est consacré aux trois concepts qui régissent l’ensemble de notre analyse : le mysticisme, le sacré et l’érotisme. C’est ensuite la singularité de la nouvelle théologie mystique que propose Georges Bataille dans ses textes théoriques par rapport à l’expérience mystique traditionnelle qui fait l’objet du deuxième chapitre. Le troisième et dernier chapitre met en valeur la spécificité de l’expérience de l’auteur québécois : comment Hubert Aquin conçoit-t-il et représente-t-il « l’extrême du possible » dans l’ensemble de son oeuvre ? C’est à cette question que nous tâchons de répondre. / Affinities gather Hubert Aquin’s and Georges Bataille’s writings. These two authors explore a mystic way wich presents strong similarities, related to what Roger Caillois called « left sacred», that is to say the impure, malefic sacred, accessible to Georges Bataille by transgression, and which corresponds to the « privileged moment of communal unity ». The French author’s goal is to free the mystic experience from its religious background and to make ecstasy accessible to everybody. It is precisely by communicating that men can break their isolation and that of the others and reach ecstasy. Even if Hubert Aquin hasn’t the same cultural background than Georges Bataille, he also theorizes and represents in his novels a form of « extreme of the possible », which is very close to the bataillian « impossible ». This thesis aims to show how Georges Bataille’s theories of « inner experience » and eroticism highlight Hubert Aquin’s essays, Journal and novels, leading us to define the pecularities of the mystic way explored by the author from Quebec, and more generally and fundamentally, to focus on two different ways to think and to live the refusal of transcendence : the first, that of Georges Bataille, which consists in embracing the loss of God and ourself laughing, and the second one, that of Hubert Aquin, which consists in being ceaselessly and painfully torn between what takes away from the Christ and what moves closer to Him. The first chapter of the thesis is theoretical ; it is dedicated to three key concepts for our whole analysis : mysticism, sacred and eroticism. The object of the second chapter is the peculiarity of the new mystic theology of Georges Bataille in his theoretical texts compared to the traditional mystic experience. The third and last chapter emphasizes the specificity of the author from Quebec’s experience. How does Hubert Aquin conceive and represent « the extreme of the possible » in his writings ? It is to this question we try to answer.

Le nom de Giorgio Colli est étroitement lié à celui de Friedrich Nietzsche. Accompagné par Mazzino Montinari, il a permis de connaître intégralement l’oeuvre du philosophe allemand à travers son action éditoriale. Mais Colli a été aussi un spécialiste de la Grèce ancienne. Inspiré par Dionysos, par les anciens sapients et par Platon, Colli a élaboré sa pensée philosophique personnelle en se situant dans une position de rupture avec la tradition philosophique moderne et contemporaine. C’est justement à partir de Platon et de Nietzsche, qu’on peut configurer le rapport de Colli avec la tradition philosophique selon la double perspective de la recherche de la vérité associée au destin tragique de celui qui aspire à la sapience. L’orientation mystique de la pensée collienne va jusqu’à la critique de laphilosophie systématique, considérée comme mensongère. Le moment culminant de cette critique est la Philosophie de l’expression, oeuvre principale de notre philosophe. Dans cet ouvrage, Colli aborde le problème de la raison à partir d’une intuition fondamentale : le logos n’est pas seulement raison, mais il est aussi expression. La traduction de logos par le mot expression, apparemment injustifiée, révèle la volonté précise de rechercher le fondement ultime de la connaissance avec un esprit philologique. La philologie est donc la recherche amoureuse de l’expression et possède une affinité avec l’esthétique, car c’est à travers la compréhension de ce qui se manifeste qu’on peut remonter jusqu’au logos originaire. Sur cette base, Colli fonde sa théorie des catégories qui remet en questionles catégories aristotéliciennes et kantiennes. On s’inspire donc de la théorie collienne pour formuler une réflexion sur l’événement, considéré comme condition de la connaissance. La perspective choisie est donc d’ordre théorétique et vise à élargir le débat sur cette notion au-delà des domaines de la phénoménologie et de la science historique. En un dialogue continu avec Colli, on remonte à travers les voies de l’abstraction jusqu’à la recherche de l’expression de l’événement la plus immédiate. A travers la théorie des catégories formulée par notre philosophe on interroge les catégories modales dela nécessité et de la contingence. La réflexion sur le statut ontologique de l’événement conduit à la construction d’une théorie de l’instant événementiel inspirée par un fragment d’Héraclite et par l’idée nietzschéenne de l’éternel retour. / The name of Giorgio Colli is closely linked that of Friedrich Nietzsche. He produced the first complete edition of Nietzsche’s works and letters together with Mazzino Montinari. But Colli also specialized in Ancient Greece. He was inspired by Dionysus, by the ancient Greek philosophers and by Plato. He also developed his personal philosophical thought by breaking with the modern and contemporary philosophical tradition. The relationship of Colli to the history of philosophy must be considered from Plato and Nietzsche, according to a double perspective: the search for truth combined with the tragic fate of those who seek wisdom. The mystical orientation of Colli’s thought goes as far as to criticize the systemic philosophy, considered as a lie. The culmination of this criticism is thePhilosophy of expression (Filosofia dell’espressione). In his main work, Colli addresses the problem of reason from an essential intuition: logos is not only reason, but it is also expression. The translation of logos by the word expression (in Italian : espressione) may sound unjustified, but it suggests the strong will to seek the ultimate foundation of knowledge from a philological point of view. Therefore philology is the loving search for expression and has an affinity with aesthetics, because we can trace to the original logos by understanding what is appearing. On this basis, Colli builds his theory of categories and questions Aristotle’s and Kant’s categories. Then, we take our inspiration from Colli’stheory to build our thought about the concept of event, treated as the condition for knowledge. We have chosen to approach this issue in a theoretical perspective to expand the discussion beyond phenomenological and historical matters. In an ongoing dialogue with Colli, we follow the paths of abstraction to the instantaneous expression of the event. Through the theory of categories built by our philosopher, we examine the modal categories of necessity and contingency. Our thought about the ontological status of the event leads to a theory of the instant seen as an event which was inspired by a Heraclitus’s fragment and by Nietzsche’s idea of eternal recurrence.