Cette thèse s'inscrit dans le giron des études en ethnométhodologie et porte sur les scandales, en tant que phénomènes sociaux à part entière, et sur leur relation à la politique. Á travers l'analyse détaillée de deux cas de scandale survenus en Égypte en 2005 et 2006, la démarche consiste à observer en contexte et en action les mécanismes de constitution spécifiques aux scandales dans l'espace public égyptien de la fin du règne de Hosni Moubarak. Il s'agit de décrire et d'analyser la manière dont un phénomène public tel qu'un scandale se produit et, ce faisant, de voir comment celui-ci peut revêtir ou non une pertinence politique, quels que soient les « faits » dénoncés au cours de son déroulement. Cette thèse est donc consacrée à une double clarification. D'une part, à partir de l'examen des pratiques méthodiques qui en sont constitutives, elle vise à jeter un peu de clarté sur la « nature » des scandales. D'autre part, en comparant un cas acquérant une coloration politique au cours de son déploiement avec un cas qui en est totalement dénué, il s'agit de sortir du « tout politique » et de voir comment la politisation peut survenir de manière contingente. Cette clarification vise en somme à bien délimiter, à partir du scandale, le domaine de compétence de la science politique quant aux phénomènes donnant « matière » à l'espace public en Égypte. / This thesis grounds in ethnomethodology and it tackles with the issue of scandals, as social phenomena in its own right, and with its relationship to politics. Through a detailed analysis of two cases of scandal that broke out in Egypt in 2005 and 2006, my approach consists in taking the scandal in consideration in itself and for itself, in order to observe in context and in action its specific mechanisms of unfolding in the Egyptian public space under the rule of Hosni Mubarak. In other words, I am concerned with describing and analyzing the method through which a public phenomenon such as a scandal occurs. On this basis, I consider how this latter can achieve a political relevancy, whatever the “facts” which are denounced in the course of its unfolding. This thesis is thus dedicated to a double clarification. On the one hand, it aims at clarifying the “nature” of scandals, through the examination of the methodological practices which are constitutive of it. On the other hand, by way of comparing a case taking on a political relevancy in the course of its unfolding with another case which is apolitical, it aims at taking it out of an all-encompassing-political-explanation and at analyzing how politization can occur in a contingent fashion. In sum, this clarification aims at delimiting political sciences' domain of competency with regards to phenomena giving “flesh” to public space in Egypt, through the analysis of scandals.

Enemies of the People is a book that examines whistle-blowing—i.e., the unauthorized conveyance of sensitive information to mass media and authorities—and the social responses this performance provokes. The book develops a fresh view of this phenomenon by framing the trend of events according to a couple of fundamental elements found in tragedy. The book also includes a critical appraisal of the perspectives that set the tone in the existent whistle-blowing research. The prevalent one-sidedness found in this field of research is reviewed and contrasted with the contributions delivered in the present study. The analysis is based on three famous whistle-blowing cases that received a lot of attention in mass media: Ingvar Bratt and the Bofors affair; Odd F. Lindberg and the Norwegian seal hunting affair; and finally, Paul van Buitenen and the Leonardo-affair in the European Commission. The author claims that by studying the sociology of tragedy, it is possible to develop a new way of examining social processes where the final outcome is the excommunication of the appointed culprits through, for example, expulsion or avoidance. This purgatorial process is treated as a social status degradation, where the offender experiences a thorough social identity transformation that turns his or her social position to a lower social rank than initially held. The title of this book alludes to a stage play written by the Norwegian playwright Henrik Ibsen. His dramatic piece An Enemy of the People, written in 1882, plays a prominent part in this study.

Using the methodological approach of Socio-rhetorical Analysis, this study focuses on understanding the phrase in 1 John 3:8, “the works of the devil,” from the standpoint of the original audience. A comprehensive investigation of this phrase contributes toward theological discourse about the Johannine understanding of the devil/evil and cosmic conflict. By juxtaposing the results of a number of temporarily bounded studies, the meaning of the phrase, “the works of the devil,” is seen in its historical, cultural, and literary context. The literary context of the phrase under investigation involves two pericopes at the center of 1 John: 3:4-10, and 3:11-18, where the author’s cosmic eschatological theology is presented in a chiastic climax. Inner texture analysis of these pericopes reveals complex rhetorical transitions that focus attention on the destruction of the works of the devil. Repetitive-progressive texture charts and discourse analysis of these pericopes uncover the key terms and relationships of these terms, contributing toward an understanding of the meaning of the phrase, “the works of the devil.” Scribal inter-texture analysis compares the use of these terms in other biblical and extra-biblical literature, including an original analysis of 1QS 4:15-25. In short, the works of the devil, according to 1 John and the Gospel of John, supplemented by historical evidence of ancient culture and writings, would have been seen by early Johannine believers as equated with that which leads to death. Examples show that this could be physical death, as in the example of Cain, or of disease, or spiritual death, as in the example of idols which represent unbelief, evil work, false approaches to God, and disobedience to God’s commands. While the devil’s works can be summarized as bringing death—both physical (disease and deformity, social chaos, mental chaos) and spiritual (unbelief, hatred),the Son of God appeared to give life (1 John 4:9). The appearing of the Son of God is seen to result in works and characteristics that are the opposite of those associated with the sin of the devil, thus nullifying or destroying them. / Christian Spirituality Church History and Missiology / D. Litt et Phil. (Biblical Studies)

Using the methodological approach of Socio-rhetorical Analysis, this study focuses on understanding the phrase in 1 John 3:8, “the works of the devil,” from the standpoint of the original audience. A comprehensive investigation of this phrase contributes toward theological discourse about the Johannine understanding of the devil/evil and cosmic conflict. By juxtaposing the results of a number of temporarily bounded studies, the meaning of the phrase, “the works of the devil,” is seen in its historical, cultural, and literary context. The literary context of the phrase under investigation involves two pericopes at the center of 1 John: 3:4-10, and 3:11-18, where the author’s cosmic eschatological theology is presented in a chiastic climax. Inner texture analysis of these pericopes reveals complex rhetorical transitions that focus attention on the destruction of the works of the devil. Repetitive-progressive texture charts and discourse analysis of these pericopes uncover the key terms and relationships of these terms, contributing toward an understanding of the meaning of the phrase, “the works of the devil.” Scribal inter-texture analysis compares the use of these terms in other biblical and extra-biblical literature, including an original analysis of 1QS 4:15-25. In short, the works of the devil, according to 1 John and the Gospel of John, supplemented by historical evidence of ancient culture and writings, would have been seen by early Johannine believers as equated with that which leads to death. Examples show that this could be physical death, as in the example of Cain, or of disease, or spiritual death, as in the example of idols which represent unbelief, evil work, false approaches to God, and disobedience to God’s commands. While the devil’s works can be summarized as bringing death—both physical (disease and deformity, social chaos, mental chaos) and spiritual (unbelief, hatred),the Son of God appeared to give life (1 John 4:9). The appearing of the Son of God is seen to result in works and characteristics that are the opposite of those associated with the sin of the devil, thus nullifying or destroying them. / Christian Spirituality Church History and Missiology / D. Litt et Phil. (Biblical Studies)