The subject of this thesis is orality in informal dialogic computer-mediated communication (henceforth CMC). This type of communication is represented by internet discussions, discussion fora, and Facebook posts. All these three genres are compared with informal spoken face-to-face dialogues. The data are covered by the Koditex corpus, which contains the CMC genres, and the Ortofon corpus of spoken language. The term orality can refer both to the realized communication form - spoken or written (so- called media orality) and to the summary of linguistic characteristics associated with the prototypical informal spoken dialogue (so-called conceptual orality). This thesis focuses only on conceptual orality, which is based on nine language features divided into the three following areas: dialogicity, spontaneity, and fulfilment of pragmatic needs of communication participants. The analyses show significant similarity between the functional use of features in both spoken and written communication. This applies primarily to the features associated with spontaneity (repetition of the same words, the presence of word fragments, typos and misspellings) and the fulfilment of pragmatic needs (discourse markers, pronoun non-dropping, iteration of graphemes). It follows that the selected CMC genres appropriately...

Les plus anciens passages du Zhuangzi (datés de la fin du 4e s. AEC) méritent une attention particulière pour leur profonde originalité. La sagesse qu’ils illustrent semble se résumer ainsi: il faut s’accorder au « ciel » (tian 天, ce qui est spontané) et se défaire de l’« humain » (ren 人, ce qui est délibéré). Si, cependant, de s’accorder au ciel signifie de ne plus prendre de partis et de ne pas écarter ce qui s’offre à soi, un problème surgit tout de suite: comment prendre le parti du ciel et écarter l’humain? Comment même admettre une distinction fondamentale entre ce qui est céleste et ce qui est humain? Le Zhuangzi prétend justement dépasser toute distinction établie. Peut-être faudra-t-il dire que ce par quoi la sagesse se définit, i.e. l’opposition du ciel et de l’humain, n’en est qu’une définition « extérieure », une approximation étrangère à la sagesse même, qui est imprescriptible. Une alternative se présente alors: soit (1) la sagesse est inabordable, et il faudra un prodige (et peut-être quelques techniques préparatoires indirectes) pour qu’elle puisse advenir; soit (2) la sagesse est inévitable, et il n’y a rien à faire. Cette seconde option resterait peut-être invisible si elle ne nous était pas signalée par Guo Xiang (252-312 EC), commentateur canonique du Zhuangzi. De ne rien faire, de ne pas résister à ce qui se passe déjà, fait partie de l’idéal original du sage en tant que personne céleste, où le « ciel » est compris comme le cours même des choses, la spontanéité profonde de l’existence, sa transformation constante, l’émergence et l’évanouissement de toute chose. Pour éviter la contradiction, l’activité humaine doit être, fondamentalement et finalement, spontanée. Pensées, jugements, désirs et décisions naissent d’eux-mêmes. Il faudra dire, en fin de compte, qu’aucun être, être humain y compris, ne peut éviter la « sagesse » du cours des choses. / The core wisdom of the Zhuangzi is commonly epitomized along such lines: one ought to follow “heaven” (tian 天, the spontaneous) and break free from the “human” (ren 人, the deliberate). The present essay questions this abbreviation via an exploration of the oldest sections of the Zhuangzi (dated to the end of the 4th century BCE). If “following heaven” entails not to take sides, and not to shun whatever presents itself, a problem arises: how should I take the side of heaven and discard the human? How could I even allow a fundamental distinction between the heavenly and the human? Eventually, we may be tempted to concede that the definition of wisdom which generates an opposition between heaven and the human is ‘extrinsic’ to wisdom, which itself must remain imprescriptible. An alternative then emerges: either (1) wisdom is inaccessible, and it would take a kind of miracle (prepared, as it may be, by some indirect techniques) for wisdom to turn up; or (2) wisdom is inevitable. This second option would perhaps go unnoticed were it not signaled by Guo Xiang (252-312 EC) in his canonical commentary of the Zhuangzi. The idea that wisdom makes no requirement of us – leaving us open to whatever is going on – in fact corresponds to the ideal of the sage as the heavenly person, where “heaven” is identified with the very run of things, i.e. the original spontaneity of existence and its constant transformation, the emergence and fading away of each and every thing. Thereupon, we are gradually led to the conclusion that our situation (‘whatever is going on’) includes human activity, so that even “the human” must be recognized as fundamentally spontaneous: thoughts, judgments, desires, decisions and intentions are born of themselves. Nothing, in the end, avoids the “wisdom” that belongs with the course of events.

Qu’est-ce que la spontanéité en langue ? Comment investit-elle les différents types de discours oraux ? Avec quelles limites ? Nous cherchons à mettre au jour les aspects formels (marqueurs) de la spontanéité à partir de corpus de différents types. Nous partons de l’hypothèse selon laquelle un locuteur a tendance à produire des énoncés syntaxiquement plus complexes s’il parle spontanément que s’il surveille son énonciation, et que cette complexité linguistique se manifeste par une réduction syntaxique. La réduction des énoncés ou des formes qui le constituent, alliée à d’autres critères tels que leur caractère prédicatif, et le rôle de l’intonation pour leur complétude, s’observe effectivement dans des énoncés où l’élan de la spontanéité est patent. Cet élan est scalaire, il varie même au sein d’un tour de parole, comme le montrent les auto-ajustements. Sa variation chez un même locuteur se manifeste par des variations linguistiques intrapersonnelles.Ces variations corrélées (élan/langue) sont observables grâce au corpus spécifique que nous avons constitué : au cours d’interactions informelles, un procédé de sollicitation freine l’élan du locuteur, et celui-ci est amené à reformuler son énoncé avec plus d’attention à la forme. Les équivalences sémantiques produites dans ce contexte sont confrontées et mettent au jour l’effet de la scalarité de la spontanéité sur la grammaire des énoncés. Il se confirme que la réduction est bien un marqueur de spontanéité. Mais surtout, cette réduction investit tous les niveaux de la langue. Cette concomitance d’éléments réduits est non seulement compatible avec l’élan de la spontanéité mais elle le nourrit. / What is spontaneity in language? What role does it play in different types of oral discourse, and which constraints is it subject to? This study sets out to identify formal markers of spontaneity in different corpora. We hypothesize that a speaker tends to produce more complex syntactic statements when speaking spontaneously than when monitoring his /her spoken discourse, and that this linguistic complexity is manifested in syntactic reduction. The reduction of the statements or their component forms, combined with other criteria such as their predictive nature, and the role of intonation in their completeness, is indeed observed in statements where the impulse of spontaneity is very evident. This impulse varies, even within a single speaking turn, as can be seen in self-adjustments. Impulse variation in a single speaker is manifested by intrapersonal linguistic variations.These correlated variations (impulse and language) can be observed thanks to the specific corpus compiled for this study, which permits the comparison of semantic equivalences, revealing the effect of the degree of spontaneity on the grammar of statements. The study confirms that reduction is indeed a marker of spontaneity. But reduction affects all levels of language. This concomitance of reduced elements is both compatible with and also fosters the impulse of spontaneity.

Le dialogue siège au cœur de l’activité de langage. Il doit donc être au cœur de l’enseignement des langues vivantes. Telle est la position centrale de la thèse, appliquée à l’enseignement du russe. Après le rappel des travaux sur le dialogue dans les traditions russe et française, la thèse analyse un important corpus enregistré de dialogues russes spontanés, et montre concrètement que son exploitation pédagogique passe nécessairement par une typologie des dialogues, à la fois linguistique et pragmatique. La thèse examine enfin, sous cet angle, une série de manuels existants et formule une série de propositions concrètes visant à construire une véritable didactique du dialogue. / Dialogue is at the very center of linguistic activity. It must therefore be at the center of the teaching of modern languages. This is the basic position of the present thesis, as applied to the teaching of Russian. After a survey of the existing works on dialogue in the Russian and French traditions, the thesis analyzes a large recorded corpus of spontaneous Russian dialogues and demonstrates concretely that in order to make use of it pedagogically it is necessary first to have a typology, both linguistic and pragmatic, of the dialogues. Finally the thesis examines, from this point of view, several existing handbooks, and formulates a certain number of concrete proposals whose aim is to achieve a real didactics of dialogue.

The thesis deals with the functions of the reflexive form sě in Old Czech. In Chapter 2, existing literature about the Old Czech sě is reviewed, in Chapter 3, I describe the method of my research, comment on the data used for the analysis and present the functions of sě that have been identified. In Chapters 4, 5 and 6 (the key part of the thesis), I describe three functions of the reflexive form, i.e., three types of constructions containing the form sě: accusative form of the reflexive pronoun, spontaneity and agent demotion. I focus on the most important syntactic and semantic characteristics of the constructions, then I analyse especially the animacy of the syntactic subject and the verbal aspect; both these criteria proved to be relevant for the constructions in question. The functions I describe are prototypes, therefore they have no clear boundaries. Hence, I also point out the ambiguous cases whose classification is not clear. In Chapter 7, I compare and contrast the three functions and show the most important differences between the use of the reflexive form in Old Czech and in Modern Czech.

Este estudo tem como objetivo investigar psicanaliticamente a potencialidade mutativa de oficinas de teatro espontâneo no atendimento a adolescentes em fase de escolha profissional, que concebemos, winnicottianamente, como gesto espontâneo quando pode se dar de modo emocionalmente amadurecido e integrado. O trabalho foi realizado com sete estudantes de escola particular, durante duas semanas, em cinco sessões grupais de até três horas de duração. O acontecer clínico seguiu a configuração das oficinas \"Ser e Fazer\", que se caracterizam pelo uso de materialidades mediadoras, pela adoção do holding como intervenção essencial e pela prática de contínuo diálogo com o pensamento winnicottiano. Foram então elaboradas narrativas psicanalíticas, consideradas à luz do método psicanalítico, no sentido da busca de evidências de transformações dos campos psicológicos-vivenciais. A partir das análises, foi possível constatar a ocorrência de transformações significativas na experiência emocional relativa à escolha profissional, que podem ser atribuídas ao fato de os jovens terem podido utilizar transicionalmente um ambiente fundamentalmente sustentador. / This study aims at investigating on a psychoanalytical basis the mutative potentiality of spontaneous theater workshops in the attendance to adolescents at professional choice phase, which we conceive, on a Winnicott basis, as spontaneous gesture when it can happen emotionally mature and integrated. The work was conducted with seven private school students, during two weeks, in five group sessions lasting up to three hours. The clinical happening followed the workshops configuration \"Being and Doing\", characterized by the use of mediator materialities, upon the adoption of the holding as essential intervention by the continuous dialogue with Winnicott thought. Psychoanalytical narratives have been prepared in the light of the psychoanalytical method, in the sense of searching for evidences of transformations of the experiential psychological fields. As from the analyses, it was possible to notice the occurrence of significant transformations in the emotional experience related to the professional choice, which may be attributed to the fact that the young people were able to use on a transitional basis a fundamentally supporting environment.

Made available in DSpace on 2016-04-29T13:32:29Z (GMT). No. of bitstreams: 1 Rogerio Augusto Cortes.pdf: 711941 bytes, checksum: cb5561072d2b204ad36bce3a802b6e00 (MD5) Previous issue date: 2009-10-20 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The Socinomy, or Psychodrama, as it is better known, is an approach that began to be created by Moreno (1889-1974) and has the aim of investigating the laws that govern the social and group behavior. In this approach, the concept and operator spontaneity is fundamental. At the same time, it is a complex concept with multiple definitions and ambiguities. In this sense, the present work aims at analyzing the repertoires and some the transformations this concept went through. Two research sources were used: The Brazilian Magazine of Psychodrama and individual interviews with three Psychodrama Directors. The repertoires (SPINK, 2004) about spontaneity were identified by a thematic analysis (MINAYO, 1992). At the end, the repertoires were analyzed in the light of the discussion proposed by Deleuze e Guatarri (1992), about this concept s multiplicity. The results revealed the power of Moreno s thoughts regarding spontaneity and some of its developments, especially with contributions coming from other areas, such as schizoanalysis, psychoanalysis etc.. Among the strongest and the most up-to-date of Moreno s definitions regarding spontaneity, we identify discussions around the following topics: Man-World relationship, including the ideas of internal and external; issues concerning the fit and originality; the importance of fantasy and reality, the different contexts in which the concept is built, the intersection among science, art, philosophy, etc In its main developments, we see the concepts of happening, virtutality, flux, multiplicity, chance, radical imaginary, etc.. / A Socionomia - ou Psicodrama, como é mais conhecida - é a abordagem que começou a ser criada por Moreno (1889-1974) e que tem por objetivo pesquisar as leis que regem o comportamento social e grupal. Nessa abordagem, o conceito e operador espontaneidade se mostra fundamental. Ao mesmo tempo, partimos da hipótese que se trata de um conceito complexo, com múltiplas definições e ambigüidades. Nesse sentido, o presente trabalho busca identificar e analisar os repertórios que circulam e algumas das transformações desse conceito. Para tanto, trabalhamos com duas fontes de pesquisa: Revista Brasileira de Psicodrama e entrevista individual com três diretores de Psicodrama. Os repertórios (SPINK, 2004) sobre espontaneidade foram identificados por meio da análise temática (MINAYO, 1992). Por fim, os repertórios foram analisados à luz da discussão proposta por Deleuze e Guattari (1992) sobre a multiplicidade do conceito. Os resultados da pesquisa revelaram a força e a atualidade do pensamento de Moreno em relação à espontaneidade e alguns desdobramentos, em especial por contribuições vindas de outros planos, como a esquizoanálise e a psicanálise, entre outras. No que há de mais atual e forte nas definições de espontaneidade trazidas por Moreno, identificamos, principalmente, as discussões em torno dos seguintes temas: visão da relação ser humanomundo marcada pela idéia de interno e externo; questões ligadas à adequação e à originalidade; a importância do trânsito entre fantasia e realidade; os diferentes contextos em que o conceito é construído, ou seja, na intersecção da ciência, arte e filosofia etc. Em seus principais desdobramentos, constatamos a entrada de noções como: acontecimento, virtualidade, fluxos, multiplicidades, acaso, imaginário radical, entre outras

Este estudo tem como objetivo investigar psicanaliticamente a potencialidade mutativa de oficinas de teatro espontâneo no atendimento a adolescentes em fase de escolha profissional, que concebemos, winnicottianamente, como gesto espontâneo quando pode se dar de modo emocionalmente amadurecido e integrado. O trabalho foi realizado com sete estudantes de escola particular, durante duas semanas, em cinco sessões grupais de até três horas de duração. O acontecer clínico seguiu a configuração das oficinas \"Ser e Fazer\", que se caracterizam pelo uso de materialidades mediadoras, pela adoção do holding como intervenção essencial e pela prática de contínuo diálogo com o pensamento winnicottiano. Foram então elaboradas narrativas psicanalíticas, consideradas à luz do método psicanalítico, no sentido da busca de evidências de transformações dos campos psicológicos-vivenciais. A partir das análises, foi possível constatar a ocorrência de transformações significativas na experiência emocional relativa à escolha profissional, que podem ser atribuídas ao fato de os jovens terem podido utilizar transicionalmente um ambiente fundamentalmente sustentador. / This study aims at investigating on a psychoanalytical basis the mutative potentiality of spontaneous theater workshops in the attendance to adolescents at professional choice phase, which we conceive, on a Winnicott basis, as spontaneous gesture when it can happen emotionally mature and integrated. The work was conducted with seven private school students, during two weeks, in five group sessions lasting up to three hours. The clinical happening followed the workshops configuration \"Being and Doing\", characterized by the use of mediator materialities, upon the adoption of the holding as essential intervention by the continuous dialogue with Winnicott thought. Psychoanalytical narratives have been prepared in the light of the psychoanalytical method, in the sense of searching for evidences of transformations of the experiential psychological fields. As from the analyses, it was possible to notice the occurrence of significant transformations in the emotional experience related to the professional choice, which may be attributed to the fact that the young people were able to use on a transitional basis a fundamentally supporting environment.

La lontananza tra il diritto e l’“orizzonte” della fraternità è molto avvertita non solo nell’“accademia” ma anche nell’immaginario collettivo. Il tentativo di questa tesi è quello di dimostrare la possibilità, teorica e pratica, di accostare queste realtà apparentemente molto distanti e inconciliabili tra loro: il diritto, e in particolare il diritto pubblico, e il principio di fraternità. Dopo aver analizzato le difficoltà e le obiezioni fondamentali a tale ipotesi, la tesi propone alcune soluzioni e percorsi per cercare un dialogo, cioè per risolvere l’apparente antinomia tra la spontaneità della fraternità e la coattività tipica del diritto. Terreno di elezione per la messa alla prova dell’idea proposta è la Costituzione italiana e, in particolare, la fase della sua nascita. La convinzione che fa da sfondo alla ricerca è la consapevolezza che, per la comprensione dell’importanza teorica e pratica del principio giuridico di fraternità, occorre pur sempre partire dall’esperienza di un vissuto quotidiano di rapporti fraterni. / The distance between the law and the “horizon“ fraternity is felt not only in the “academic circles“ but also in the collective imagination. The aim of this dissertation is to prove the theoretical and practical possibility to combine these dimensions apparently distant and incompatible: the law, in particular public law, and the principle of fraternity. After analyzing the difficulties and the fundamental objections to this idea, the dissertation proposes some solutions and paths to search for a dialogue, that is, to solve the ostensible contradiction between the spontaneity of fraternity and the typical coercive character of law. The basis used to prove the sustained idea is the Italian Constitution and specifically the period of its birth. The background is the firm belief that in order to understand the theoretical and practical importance of the juridical principle of fraternity it's always necessary to start from the fraternal relationships experienced in the daily life.

The purpose of this study is to examine the role of imagination in Immanuel Kant&amp / #8217 / s Critique of Pure Reason by means of a detailed textual analysis and interpretation. In my systematic reading of the Kantian text, I analyse how the power of imagination comes to the foreground of Kant&amp / #8217 / s investigation into the transcendental conditions of knowledge. This is to explain the mediating function of imagination between the two distinct faculties of the subject / between sensibility and understanding. Imagination achieves its mediating function between sensibility and understanding through its activity of synthesis. By means of exploring the features of the activity of synthesis I attempt to display that imagination provides the ground of the unification of sensibility and understanding. The argument of this study resides in the claim that the power of imagination, through its transcendental synthesis, provides the ground of the possibility of all knowledge and experience. This is to announce imagination as the building block of Kant&amp / #8217 / s Copernican Revolution that grounds the objectivity of knowledge in its subjective conditions. Therefore, the goal of this study is to display imagination as a distinctive human capacity that provides the relation of our knowledge to the objects.