Le féminisme possède un champ définitionnel assez vaste, puisqu'il a engendré, avec le temps, une multitude de courants de pensée. Au départ, les féministes s'entendaient pour dire que ce mouvement vise à protéger ce qu'on appelle la « femme » et à créer, de ce fait, des rapports sociaux égalitaires entre celle-ci et l'homme. Toutefois, cette conception du féminisme a été, plus tard, remise en question par d'autres militants que l'on nomme aujourd'hui les postféministes. Pauline Réage fait, de par son chef-d'oeuvre pornographique Histoire d'O (1954), partie des adeptes de ce nouveau féminisme, qui est aussi subdivisé en sous-courants. Selon cette auteure, la représentation de la femme-esclave, dans son roman, ne signifie pas le contrôle de l'homme sur la femme, puisque la soumission féminine n'est qu'un simulacre: c'est en faisant croire aux hommes qu'ils la dominent qu'elle réussit à obtenir ce qu'elle veut. D'autres féministes plus conventionnelles estiment que le personnage féminin réagien est trop bête pour revendiquer ses droits. Anne Rice, quant à elle, dans sa trilogie intitulée The Claiming of Sleeping Beauty (1983), Beauty's Punishment (1984) et Beauty's Release (1985), conteste également Histoire d'O, mais elle le fait, dans son cas, en introduisant la figure de l'androgyne. En effet, toute forme de dépolarisation sexuelle permet, dans son oeuvre, d'éviter l'ostracisation du sexe féminin, car la totalité des personnages sont constitués des mêmes traits. Ainsi, par le biais de la transposition d'Histoire d'O, oeuvre dans laquelle la discrimination sexuelle est évidente, Rice nous amène dans un univers où les différences physiques entre les personnages sont individuelles, et non sexuelles, et où les personnages font preuve d'un dualisme psychique, dans la mesure où il y a alternance du féminin et du masculin. Il ne s'agit pas, dans son texte littéraire, d'une masculinisation de la femme ou d'une féminisation de l'homme, mais il s'agit plutôt d'une humanisation de l'être. L'approche essentialiste des sexes dans le roman de Réage s'opposera à l'approche humaniste des personnages riciens. Enfin, quant à l'analyse des actions des personnages, nous verrons que la punition de la femme sexuée chez Réage s'oppose à l'émancipation sexuelle des personnages riciens. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Littérature pornographique, Pauline Réage, Anne Rice, Transposition, Polarisation sexuelle, Androgynie, Féminisme.

The faith versus works dichotomy that has been a foundation of Protestant Christianity for centuries is derived in large part from a flawed understanding of Paul's theology in the epistles to the Galatians and Romans. In the wake of WWII, scholars began reexamining Pauline theological constructs and proposing new ways of understanding Paul's arguments regarding faith and works. James D. G. Dunn dubbed this dialogue the "new perspective." This paper will contribute to one particular aspect of new perspective dialogue: understanding the relation of the paranetic material in the final two chapters of Galatians to Paul's theological arguments in the main body of the letter (1:1-5:12). The ethical imperatives in 5:13-6:10 have often been ignored or explained away due to the fact that they are difficult to reconcile with the faith-only, anti-works bias in the traditional Lutheran interpretation of Paul's theology. It has been customary to view the fruit of the Spirit in Galatians more as a description of what the Spirit does in the life of a believer than any kind of an ethical imperative (though similar imperatives are found throughout the New Testament). Some scholars have suggested that the ethical section of the letter was appended later, or perhaps attached as a general directive unrelated to the specific occasion of the main body of the letter. However, if the ethics cannot be reconciled with their theological foundations, the theology must be misunderstood; we cannot respond by devaluing or deemphasizing ethical systems. Theology cannot be interpreted without considering the ethical imperatives it enjoins. My thesis is that the Pauline ethical imperatives in Galatians are directly related to the theological arguments that precede them, and that a scholarly engagement of these imperatives can illuminate Paul's theology and facilitate a more fruitful understanding. In demonstrating the theological/ethical connections, I will consider the occasion of the letter, Paul's narrative reinterpretations, antithetical constructions, and indicative/ imperative formulas, the tension between salvation-historical and apocalyptic perspectives, and the truth for Paul that transcends the occasion of the epistle.

In the later decades of the nineteenth century and the early decades of the twentieth, large numbers of Canadian women were stepping out of the shadows of private life and into the public world of work and political action. Among them, both a cause and an effect of these sweeping social changes, was the first generation of Canadian women to work as professional authors. Although these women were not unified by ideology, genre, or date of birth, they are studied here as a generation defined by their time and place in history, by their material circumstances, and by their collective accomplishment. Chapters which focus on E. Pauline Johnson (Tekahionwake), the Eaton sisters (Sui Sin Far and Onoto Watanna), Joanna E. Wood, and Sara Jeannette Duncan explore some of the many commonalities and interrelationships among the members of this generation as a whole. This project combines archival research with analytical bibliography in order to clarify and extend our knowledge of Johnson’s and Duncan’s professional lives and publishing histories, and to recover some of Wood’s “lost” stories. This research offers a preliminary sketch of the long tradition of the platform performance (both Native and non-Native) with which Johnson and others engaged. It explores the uniquely innovative ethnographic writings of Johnson, Duncan, and the Eaton sisters, among others, and it explores thematic concerns which relate directly to the experiences of working women. Whether or not I convince other scholars to treat these authors as a generation, with more in common than has previously been supposed, the strong parallels revealed in these pages will help to clarify and contextualize some of their most interesting work. / Thesis (Ph.D, English) -- Queen's University, 2011-10-14 20:59:21.45

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This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system. Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age. The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture. I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions. When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

This work is an investigation to uncover the apologetic framework used by the Apostle Paul and discuss how it might be applied to current evangelistic efforts in Postmodernism. To be certain, there are a number of issues that face Christianity in the twenty–first century. I will give particular emphasis to the philosophical teachings and arguments that are characterized as being postmodernist in nature. Although within Postmodernism numerous individual challenges to Christian thought are present, I have selected four core issues to examine: (1) relative truth; (2) relative language and meaning; (3) philosophical pluralism; (4) a perceived lack of authenticity in the lives of professing Christians. The first three have been chosen because I believe there to be a meaningful downward progression from the first to the third, which culminates in what I believe is a relegation of the Christian Gospel to the realm of opinion and not truth. The fourth challenge has been selected because of recent research that argues it has perhaps become the single biggest obstacle for postmodernists in considering Christianity as a valid belief system. Once each of these evangelistic challenges is explored in detail and traced from its point of origin, attention is then given to uncovering the apologetic framework used by the Apostle Paul in the first century. This process is basically two–step in nature. Step one involves gaining an understanding of the Apostle Paul's world and discovering the factors that molded him into God's first century apologist. This involves examining Paul's culture, the competing religions and philosophies of the first century, the background and education of the Apostle, and his conversion and commissioning by God while on the road to Damascus. The resulting information allows us to build a bridge between the first century world of the Apostle Paul and today's postmodernist age. The second step in uncovering Paul's apologetic framework is to examine the biblical texts that describe the Apostle's evangelistic efforts and thoughts regarding the delivery of an apologia for the Christian faith. This equates to an investigation of the book of Acts and the Pauline corpus. The conclusions of this inquiry result in a new apologetic classification - that of tria martus or 'three witness' apologetics - with the cornerstone verse of the framework being 1 Thess. 1:5, which says: "for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake." Labeling each component of Paul's apologetic framework results in an analysis being performed of the message of Paul, the method of Paul, and the manner of Paul. After this has been done, one last question with respect to Paul's framework needs to be answered: Is the Apostle's apologia prescriptive or descriptive? While the book of Acts describes Paul's evangelistic and apologetic method in action, does Paul prescribe his method in his writings? Answering this question is pivotal in deciding whether to take Paul's framework and apply it to today's postmodernist culture. I believe the evidence points to Paul's framework being prescriptive, so the task then becomes how to apply the Apostle's apologia to Postmodernism, and how it addresses the challenges to Christianity that were identified earlier. As Paul's apologetic framework consists of three components, it becomes sensible for modern day apologists to take each part of the Apostle's framework and apply it to the various dimensions of the postmodernist unbeliever. This application results in an evangelist speaking to the rational, spiritual, and moral dimensions of non–Christians, with each challenge of Postmodernism being appealed to amongst the various dimensions. When applied, I believe three–witness apologetics represents a strong framework for giving honest and robust answers to the postmodernist unbeliever. While the postmodernist culture certainly poses some threats to Christianity, I firmly believe that the Apostle Paul would have thrived in today's climate and eagerly sought out converts from Postmodernism. I also believe that those who choose to use his apologetic framework will enjoy a harvest that enlarges the body of Christ and brings glory to the Creator of all humankind. / Thesis (Ph.D. (New Testament))--North-West University, Potchefstroom Campus, 2011.

Doctor of Philosophy / Dingo Media examines the development of media events using as a case study one of Australia’s most widely known criminal investigations, the disappearance of Azaria Chamberlain at “Ayers Rock”. Considering the case as a blueprint for the way mass media events develop and evolve in the late capitalist era, this thesis suggests that the event marks a turning point in negotiation of the public sphere and Australian national identity. Using an original model, I trace from the 1980s five phases through which news stories pass in their evolution as modern media events by comparing the Chamberlain saga to contemporary cases involving “controversial” women, Schapelle Corby, Joanne Lees and Pauline Hanson. The first phase examines the emerging practice of news workers focusing on personalities rather than events; the second phase analyses both the formation of counter-publics protesting the conviction, and the development of a dialogic connection between media and publics; the third phase investigates the rise of a modern celebrity industry promoting “ordinary” individuals into subjects of media discourse; the fourth phase considers the process of mythic production surrounding the Chamberlain case as related to processes of nation-building in the late 1980s; finally, the fifth phase critiques the prevalent view that, through continual retelling, the event has suffered a loss of meaning. Axiomatic to this study will be the politics of representation, how the media records, organises and mythologises information, as well as the interaction between texts and audiences.

Doctor of Philosophy / Dingo Media examines the development of media events using as a case study one of Australia’s most widely known criminal investigations, the disappearance of Azaria Chamberlain at “Ayers Rock”. Considering the case as a blueprint for the way mass media events develop and evolve in the late capitalist era, this thesis suggests that the event marks a turning point in negotiation of the public sphere and Australian national identity. Using an original model, I trace from the 1980s five phases through which news stories pass in their evolution as modern media events by comparing the Chamberlain saga to contemporary cases involving “controversial” women, Schapelle Corby, Joanne Lees and Pauline Hanson. The first phase examines the emerging practice of news workers focusing on personalities rather than events; the second phase analyses both the formation of counter-publics protesting the conviction, and the development of a dialogic connection between media and publics; the third phase investigates the rise of a modern celebrity industry promoting “ordinary” individuals into subjects of media discourse; the fourth phase considers the process of mythic production surrounding the Chamberlain case as related to processes of nation-building in the late 1980s; finally, the fifth phase critiques the prevalent view that, through continual retelling, the event has suffered a loss of meaning. Axiomatic to this study will be the politics of representation, how the media records, organises and mythologises information, as well as the interaction between texts and audiences.

Thesis (M. A.)--Florida State University, 2006. / Advisor: W.T. Lhamon, Florida State University, College of Arts and Sciences, Dept. of English. Title and description from dissertation home page (viewed June 9, 2006). Document formatted into pages; contains vii, 67 pages. Includes bibliographical references.

The title of this thesis, "The Philosophy of Paul," makes the assumption that Paul had a philosophy. Because this assumption is not universally acoepted oy students of the life of Paul, as noted above, we shall endeavor to show that Paul had a philosophy. In other words, we shall show that our assumption is valid. Our second purpose shall be to identify Paul's philosophy.