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The therapeutic nature of Gabrielle Roy's works enables an Aristotelian catharsis to take place for her audience. As her readers plunge into their individual past, they can have an awakening. Upon realizing that the characters in Roy's literary creation hold to a specific definition of elusive happiness and after discovering that they also are plagued by a fixation to some type of Freudian trauma, the readers can recognize similar behavior in themselves. Though likely they were unconscious of their ongoing distress before, now it becomes clear that their tendency to displace themselves in pursuit of a utopian existence is perpetual and necessitates a cure. Given that humanity in general, whether consciously or unconsciously, is nostalgic for the past, how could a universal panacea be found? Gabrielle Roy also suffered from an unending proclivity to displace herself in search of ethereal bliss. Perhaps in writing her life story through the guise of her characters, she brought about her own catharsis. Not so. Any temporary relief ended with the ensuing agony of facing an ever-frightening world. Nevertheless, the key to discovering a remedy lies within the framework of her texts. Through the application of literary theory as well as anthropology and psychology, this thesis unveils the unique modus operandi needed to overcome fixation to a particular phase in the past. Gabrielle Roy's clarion call to the world to promote human tenderness can be answered through choosing to put into practice the principles implicit in her works. When we comprehend the relationship between the story and displacement, we as individuals can initiate our own healing and thereafter stimulate healing in others.

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

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<p>This thesis is both an extension and a critique of Roy Hornosty's doctoral dissertation. In " Conceptions of Human Nature in the Sociological Tradition", Hornosty traces the development and career of two distinct concepts of human nature as they are reflected in sociological theory. Hornosty argues that sociology originally emerged with two competing ideas of man, one stressing the logical priority of the individual, and the other, the predominance of the collective.</p> <p>In the course of his study, Hornosty discusses what he refers to as the second generation of European sociologists, comprised suggests of Durkheim, Weber, Simmel that each theorist of this and Pareto. Hornosty generation describes a conception of human nature based on an 'inner dialectic' between the individual, who seeks independent self-actualization, over and against the demands of the collective, which develops according to laws which are often in stark contrast to the dictates of individuality.</p> <p>One chapter of Hornosty's study is devoted to Georg Simmel's sociological thought. In it, Hornosty argues that Simmel views man in terms of an antinomy between social and individual forces, locked in an irreconcilable struggle. For Simmel, Hornosty believes, man is both social and, at the same time, independent of society, although never completely. According to Hornosty's interpretation of Simmel, this dialectic is an ineradicable condition of mankind.</p> <p>The present study focuses entirely on the writings of Georg Simmel. The author argues that while an undeniable dialectic exists between the individual and society, it is by no means irreconcilable as Hornosty and others have suggested. In fact, it will be argued that Simmel saw ways in which the dichotomous relationship between the individual and the collective could be overcome.</p> <p>The author contends that Simmel, influenced by Nietzsche's philosophy, details avenues of consequence removed from the sociological nexus. By focusing on Simmel 's four categories of human experience, two of which are completely removed from the social paradigm, this thesis outlines Simmel's attempt to find a manner in which certain talented individuals could transcend the dichotomy between the individual and society through devotion to objective goals which lie beyond the dialectic.</p> <p>The author suggests that Simmel in fact reserves his highest praise for the creative genius, the individual able to tolerate, and in turn, transcend the tensions of his or her existence in the name of a higher good, whether artistic or intellectual. By outlining Simmel's preoccupation with the creative process, and his search for viable expressions of individuality removed from society, the author attempts to illustrate the limitations of the sociological paradigm.</p> / Thesis / Master of Arts (MA)

Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.

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Titre de l'écran-titre (visionné le 5 février 2024) / Dans ce mémoire de maîtrise, nous étudions l'histoire de ce qu'on entend aujourd'hui comme étant le chemin du Roy, une route qui lie Québec et Montréal par la rive-nord du fleuve Saint-Laurent, et nous analysons la façon dont elle est racontée au cours du XXᵉ siècle. En nous appuyant sur des concepts de l'analyse des discours et des récits, nous montrons par comparaison avec des itérations antérieures, que les discours contemporains sur la route sont issus d'une construction narrative datant de la Révolution tranquille et véhiculant des représentations de cette époque. Des articles historiques de Thomas Chapais aux guides touristiques en passant par le « Vive le Québec libre! » du général de Gaulle, les occasions de définir par un récit le chemin du Roy sont nombreuses. Or, les itérations de ce récit génésiaque se suivent, mais ne se ressemblent pas. Les faits évoqués, et leur signification, se transforment au fil du temps en corollaire de l'implantation de l'automobilisme au sein de la société québécoise. Il y a cependant une continuité dans le fait que tous les récits témoignent des préoccupations de l'époque qui les ont vu naître. À la suite du voyage du général de Gaulle entre Québec et Montréal le 24 juillet 1967, le récit se cristallise par la répétition et deux mémoires se constituent en parallèle : celle du voyage comme tel et celle de la création de la route. La première, très polémique au cours des premières décennies suivant l'événement, empêche toute appropriation collective et consensuelle de la route. Avec la neutralisation progressive de la signification politique de la route, une mise en valeur touristique à plus grand déploiement devient possible. Ainsi s'érige progressivement en lieu de mémoire un chemin du Roy tout à fait moderne. / In this master's thesis, we study the history of what is known today as the *Chemin du Roy*, or King's road, a road that links Québec and Montréal by the north shore of the St. Lawrence River, and we analyze the way which its history is told during the 20th century. By relying on concepts from the analysis of discourses and myths, we show, by comparison with previous iterations, that contemporary discourses on the road come from a narrative construction dating from the Quiet Revolution and conveying representations of this era. From historical articles by Thomas Chapais to tourist guides including "Vive le Québec libre!" of General de Gaulle, the opportunities to define *chemin du Roy* through narrations are numerous. However, iterations of this genesis narrative follow one another, but are not similar. The facts mentioned, and their meaning, are transformed over time in conjunction with the establishment of automobilism within Québec society. There is, however, continuity in the fact that all the narrations bear witness of the concerns of the time which saw them born. Following General de Gaulle's "triumphant cavalcade" between Québec and Montréal on July 24, 1967, the narrative crystallizes through repetition and two memories are formed in parallel: that of the trip as such and that of the creation of the road. The first, very controversial during the first decades following the event, prevents any collective and consensual appropriation of the road. With the progressive neutralization of the political significance of the road, greater tourism development becomes possible. Thus, a completely modern Chemin du Roy is gradually being established as a *lieu de mémoire*.