Comment expliquer la croissance continue de la mobilité touristique malgré la crise économique mondiale ? L’une des réponses, qui constitue la problématique fondamentale de cette recherche en sociologie, est la permanence de la fonction noétique du voyage. Se déplacer c’est rencontrer l’Autre et l’Ailleurs, qui peuvent être source d’inspiration, de plaisir, de refus ou d’indifférence. Quel sens l’acteur social donne-t-il à son voyage ? Il peut être imaginé, vécu ou raconté, et ainsi produire des images variées. Lors d’un voyage, l’individu est confronté aux trois temporalités : les images du voyage se mêlent à ses représentations imaginaires antérieures, son présent est fait d’un vécu sensoriel associé à l’espace-temps qui en forme le cadre et, en même temps, il est déjà dans la perspective du retour en collectant les images ou objets souvenirs qui seront les supports de son récit futur et de sa mémoire. Deux enquêtes de terrain effectuées auprès de voyageurs/touristes danois dans l’Aude d’une part et chinois à Paris d’autre part, ont permis de distinguer le déplacement touristique du seul voyage et de montrer que tout touriste devient voyageur lorsqu’il fait une expérience noétique, c’est-à-dire qu’il entre en dialogue avec l’Autre et son environnement dans une temporalité susceptible de le changer lui-même et partant, sa perception de la réalité. Cette dialectique, repérée en son temps par les philosophes antiques, demeure donc en puissance dans toute mobilité volontaire, malgré le tourisme de masse, industriel et standard, et persiste à jouer un rôle initiatique dans la construction de l’être. / How to explain the continuous growth of tourist mobility despite the global economic crisis? One of the answers establishing the fundamental problem of this research in sociology is the constancy of the noetic function of travel. Moving to meet the Other one and the Elsewhere can be a source of inspiration, pleasure, refusal or indifference. Which meaning does the social actor give to his journey? This can be imagined, lived or told, and thus producing varied images. During a trip the individual is confronting three temporalities: the images of the trip mingle with his previous imaginary representations, his present is made of a sensory experience associated with the space-time forming the frame and, at the same time he is already in the perspective of the return/homecoming collecting images or objects that will compose the support of his future story and memory. Two field surveys made it possible to distinguish the tourist trip from the journey, one carried out with Danish travelers / tourists in Aude on the one hand and another one with Chinese tourists in Paris, and to show that every tourist becomes a traveler when he makes a noetic experience, that is to say, he enters into a dialogue with the Other one and the environment creating a temporality likely to change himself and so his perception of reality. Formerly identified by ancient philosophers, this dialectic remains potential in any voluntary mobility despite industrial, standard, mass tourism and continues to play an initiatory role in the construction of being.

L'objectif de ce travail est de se réapproprier la contribution de Heinrich Rickert au programme critique de fondation de l'ontologie. Il est apparu que cette contribution résidait dans l'analyse des structures formelles du jugement et, plus exactement, dans l'analyse du jugement existentiel. À la suite de Rickert, il a fallu déployer cette analyse sur deux versants: le versant noétique ou la théorie des actes judicatifs (Der Gegenstand der Erkenntnis, 1892-1928) et le versant noématique ou la théorie des propositions - ou "teneurs" - judicatives (Die Logik des Prädikats und das Problem der Ontologie, 1930). J'ai montré que cette double analyse permet non seulement de dégager deux concepts formels de l'être (l'être comme "Jaform" et comme "Urprädikat"), mais aussi de jeter les bases d'une théorie des catégories embrassant à la fois les étants sensibles et les étants non sensibles.

Orthodox Christianity represents the oldest Christian tradition. However, the tragic schism between the Christian East and West has resulted in a lost cognizance of the East by the West (Chrysostomos, 2007). Ultimately, this loss, for the West, involves the loss of part of its own Christian heritage. As attempts at rapprochement are made, on the ecclesiastical, cultural, and international levels, it is important that the West begin to develop an understanding of human psychology from an Orthodox perspective, i.e., a psychology consistent with the cosmology and soteriology of Orthodoxy. Orthodox Christian Psychotherapy bridges the divide between mystical, neptic, and hesychastic teachings and the methods and goals of modern Western psychotherapy. It is the meeting of the transcendent and the secular, and of spirituality and psychotherapy, as they impact all those in need of inner healing from spiritual, behavioral, and / or psychological disorders and pathologies (St. John Climacus, 1979; Romanides, 2007). This study in practical theology concretizes the above by examining the intensity of depressive symptomatology and comorbid anxiety before and after a twelve-week treatment plan using Orthodox Christian neptic-psychotherapeutic interventions and techniques. The results represent yet another step in disentangling the mystery of the relationship between spirituality, psychological treatment, and mental health. The findings, which confirm the efficacy of Orthodox Christian Psychotherapy, offer insight into the ways in which neptic-psychotherapeutic interventions may be applied at the pastoral and clinical level and utilized to treat and / or prevent depressive symptomatology and comorbid anxiety, and possibly other spiritual, behavioral, developmental, and / or psychological disorders and pathologies, in both the Orthodox and general populations. / Practical Theology / D. Th. (Practical Theology)

Esta pesquisa teve por objetivo compreender os sentidos e valores para a existência atribuídos por portadores de transtornos mentais em um CAPS a partir de um processo musicoterapêutico centrado nas vivências do canto e das danças circulares à luz da análise existencial-humanista de Viktor Frankl. Foi montado um grupo de estudo com 10 usuários do CAPS semi-internação de Ribeirão Preto ao longo de 4 meses de atuação e intervenção. O trabalho de campo contou com a participação de dois musicoterapeutas, sendo um observador e outro assistente. Enquanto procedimento realizamos entrevistas individuais iniciais com os sujeitos da pesquisa, levantamento do histórico sonoro-musical dos participantes e registro dos depoimentos dos mesmos ao longo dos 4 meses de intervenção e atuação. As produções de sentidos dos portadores a partir deste processo revelaram a importância da experiência de ser e conviver em grupo como parte dos valores de saúde mais significativos e urgentes na vida dos usuários. Os valores e sentidos de vida compartilhados e mencionados pelos portadores como necessários para o resgate da saúde mental foram: a) existir e ser reconhecido, em seu valor e vida, por outro ser humano; b) relações humanas solidárias como possibilidade concreta de acesso à uma dimensão real de saúde; c) o sentido de saúde mencionado é entendido como vivência e partilha de amizade, amor e encontro genuíno entre dois seres humanos; d) a busca das relações e do outro como o desejo mais profundo dos portadores no resgate da sua saúde mental e, finalmente e) a vivência do canto e das danças circulares como importantes veículos da saúde existencial e de valores noéticos na vida dos portadores. / This research aimed to understand the meanings and values attributed to the existence by patients with mental disorders in a CAPS (Psychosocial Support Center) from a music therapeutic process focused on the experiences of singing and circular dancing based on the existential-humanist analysis of Viktor Frankl. A group of study with ten users in semi hospitalization in a CAPS in Ribeirão Preto was composed along the four months of acting and intervention. Two music therapists, one observer and an assistant participated in the field work. Initial individual interviews were performed; the participants sonorous-musical history was evaluated and the discourses reported during the four months of intervention and acting were recorded. The production of the patients meanings from this process revealed the importance of the experience of being and living in a group as part of the most significant and vital health values in the users lives. The values and life meanings shared and reported by the patients as necessary for the recovery of mental health were: a) existing and being recognized, in one\'s value and life, by other human being; b) reciprocal human relations as concrete possibility of accessing a real dimension of health; c) the meaning of health mentioned is understood as experiencing and sharing friendship, love and genuine encounter between two human beings; d) the search for relationships and for the other as the patients profound desire in the recovery of mental health and finally, e) the experience of the singing and the circular dances as important vehicles of the existential health and of noetic values in the patient\'s lives.

Orthodox Christianity represents the oldest Christian tradition. However, the tragic schism between the Christian East and West has resulted in a lost cognizance of the East by the West (Chrysostomos, 2007). Ultimately, this loss, for the West, involves the loss of part of its own Christian heritage. As attempts at rapprochement are made, on the ecclesiastical, cultural, and international levels, it is important that the West begin to develop an understanding of human psychology from an Orthodox perspective, i.e., a psychology consistent with the cosmology and soteriology of Orthodoxy. Orthodox Christian Psychotherapy bridges the divide between mystical, neptic, and hesychastic teachings and the methods and goals of modern Western psychotherapy. It is the meeting of the transcendent and the secular, and of spirituality and psychotherapy, as they impact all those in need of inner healing from spiritual, behavioral, and / or psychological disorders and pathologies (St. John Climacus, 1979; Romanides, 2007). This study in practical theology concretizes the above by examining the intensity of depressive symptomatology and comorbid anxiety before and after a twelve-week treatment plan using Orthodox Christian neptic-psychotherapeutic interventions and techniques. The results represent yet another step in disentangling the mystery of the relationship between spirituality, psychological treatment, and mental health. The findings, which confirm the efficacy of Orthodox Christian Psychotherapy, offer insight into the ways in which neptic-psychotherapeutic interventions may be applied at the pastoral and clinical level and utilized to treat and / or prevent depressive symptomatology and comorbid anxiety, and possibly other spiritual, behavioral, developmental, and / or psychological disorders and pathologies, in both the Orthodox and general populations. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

Esta pesquisa teve por objetivo compreender os sentidos e valores para a existência atribuídos por portadores de transtornos mentais em um CAPS a partir de um processo musicoterapêutico centrado nas vivências do canto e das danças circulares à luz da análise existencial-humanista de Viktor Frankl. Foi montado um grupo de estudo com 10 usuários do CAPS semi-internação de Ribeirão Preto ao longo de 4 meses de atuação e intervenção. O trabalho de campo contou com a participação de dois musicoterapeutas, sendo um observador e outro assistente. Enquanto procedimento realizamos entrevistas individuais iniciais com os sujeitos da pesquisa, levantamento do histórico sonoro-musical dos participantes e registro dos depoimentos dos mesmos ao longo dos 4 meses de intervenção e atuação. As produções de sentidos dos portadores a partir deste processo revelaram a importância da experiência de ser e conviver em grupo como parte dos valores de saúde mais significativos e urgentes na vida dos usuários. Os valores e sentidos de vida compartilhados e mencionados pelos portadores como necessários para o resgate da saúde mental foram: a) existir e ser reconhecido, em seu valor e vida, por outro ser humano; b) relações humanas solidárias como possibilidade concreta de acesso à uma dimensão real de saúde; c) o sentido de saúde mencionado é entendido como vivência e partilha de amizade, amor e encontro genuíno entre dois seres humanos; d) a busca das relações e do outro como o desejo mais profundo dos portadores no resgate da sua saúde mental e, finalmente e) a vivência do canto e das danças circulares como importantes veículos da saúde existencial e de valores noéticos na vida dos portadores. / This research aimed to understand the meanings and values attributed to the existence by patients with mental disorders in a CAPS (Psychosocial Support Center) from a music therapeutic process focused on the experiences of singing and circular dancing based on the existential-humanist analysis of Viktor Frankl. A group of study with ten users in semi hospitalization in a CAPS in Ribeirão Preto was composed along the four months of acting and intervention. Two music therapists, one observer and an assistant participated in the field work. Initial individual interviews were performed; the participants sonorous-musical history was evaluated and the discourses reported during the four months of intervention and acting were recorded. The production of the patients meanings from this process revealed the importance of the experience of being and living in a group as part of the most significant and vital health values in the users lives. The values and life meanings shared and reported by the patients as necessary for the recovery of mental health were: a) existing and being recognized, in one\'s value and life, by other human being; b) reciprocal human relations as concrete possibility of accessing a real dimension of health; c) the meaning of health mentioned is understood as experiencing and sharing friendship, love and genuine encounter between two human beings; d) the search for relationships and for the other as the patients profound desire in the recovery of mental health and finally, e) the experience of the singing and the circular dances as important vehicles of the existential health and of noetic values in the patient\'s lives.

Text in German, summaries in German and English / Mit der vorliegenden Arbeit wird Ijob 28 in der Perspektive einer ästhetischen Theologie des Alten Testaments, wie sie vornehmlich Helmuth Utzschneider vertritt, untersucht. Entspre-chend der Grundbedeutung der Begriffe Ästhetik und Theologie stehen die Wahrnehmung im Allgemeinen und die Wahrnehmung Gottes im Besonderen im Zentrum der Betrachtung. Hierfür werden im Großen die ästhetische Gestalt und der theologische Gehalt (die Literari-zität und die Theologie, die literarische Ästhetik und die ästhetische Theologie) von Ijob 28 beleuchtet, wobei der Fokus auf dem theologischen Gehalt liegt. Die Untersuchung folgt der These, dass die Analyse von Ijob 28 in ästhetisch-theologischer Blickrichtung einen neuen Verstehenshorizont des Kapitels eröffnet. Dabei birgt das Ergebnis das Potential, Strukturen des Lebens zu heben und bewusst zu machen, um desgleichen deren Erneuerung im Horizont der Gottesfurcht herauszufordern. / This dissertation is an examination of Job 28 from the perspective of an aesthetic theology of the Old Testament, as represented primarily by Helmut Utzschneider. Following the basic meaning of the terms aesthetic and theology, the perception at large and the perception of God specifically are at the core of this exploration. Therefor the aesthetic form and the theo-logical content (the literary aspect and the theology, the literary aesthetic and the aesthetic theology) of Job 28 are examined although a greater focus is on the theological content. The thesis presented here is that an analysis of Job 28 from an aesthetic-theological perspective opens up a new level of understanding this chapter. The result has the potential to recover structures of life and make them more apparent, as well as to provoke their renewal in the light of the fear of God. / Old Testament and Ancient Near Eastern Studies / M. Th. (Old Testament)