A presente pesquisa de doutorado tem por finalidade a análise do pensamento político dos principais reformadores que sucedem a Calvino, John Knox e Théodore de Bèze, os primeiros a romperem com a ambiguidade de Calvino quanto ao direito da lícita resistência política aos governos tirânicos, no ano de 1554, e que inauguram a tradição do constitucionalismo calvinista, ao privilegiarem o primeiro uma fundamentação bíblica quase exclusiva e o segundo um forte apelo para fontes seculares, ambos visando à identificação do fenômeno da tirania e a respectiva solução para o problema pela via da teoria constitucional das magistraturas inferiores. Em seus escritos dispersos, especialmente nos tratados publicados em 1558 em Genebra e posteriormente em sua História da Reforma Escocesa, na qual é narrada a primeira aplicação prática da teoria das magistraturas inferiores em um Estado-nação a protagonizar uma reforma e revolução calvinista, John Knox desenvolve sua teoria acerca do direito de resistência com estrita observância das Escrituras, em especial as narrativas do Antigo Testamento, das quais extrai uma legalidade bíblica, e compara suas exortações às dos antigos profetas bíblicos quanto ao dever de combater as tiranias com a ação dos magistrados civis apoiados pelo povo. Em Théodore de Bèze, o foco será a abordagem secularizada do fenômeno da tirania, sem prejuízo de uma compatibilidade com as Escrituras, remetendo à construção teórico-conceitual do fenômeno da tirania do jurista medieval Bartolo de Sassoferrato tirania ex parte exercitii e tirania ex defectu tituli e identificar na sua principal obra política Do Direito dos Magistrados (1574) os meios humanos de combate à tirania, os Estados Gerais e os magistrados inferiores, instâncias incumbidas das funções militares e judiciais, graças a um contratualismo secular, amparado em precedentes na história profana extraídos da Antiguidade Clássica, Idade Média e da época do próprio Bèze. Por fim, pretende-se identificar o legado desses autores nas revoluções calvinistas e em autores relacionados a tais eventos: a revolta nos Países Baixos e Althusius, a Revolução na Inglaterra e John Milton (ainda que rompesse com o calvinismo, em termos de teoria política, operou em suas obras com teses de Calvino, Knox e Bèze); a Revolução Norte-Americana e a organização política proposta pela Constituição do novo país defendida por Publius (Alexander Hamilton, James Madison e John Jay) e a introdução no sistema jurídico-político brasileiro dessa tradição pelo calvinista Rui Barbosa (não por razões religiosas mas sim por seu projeto liberal, manifestado sobretudo em seus escritos políticos, no Decreto Federal nº 1 de 15 de Novembro de 1889 e em seu papel desempenhado no projeto da Constituição de 24 de Fevereiro de 1891). Objetiva-se apontar, no bojo dessa tradição, a ambiguidade do pastoreio, que privilegia a ação política efetiva pelos magistrados inferiores em detrimento do protagonismo político do povo, que seria posto numa situação de tutela, o que pouco contribui para que se aceite sem maiores receios o celebrado lugar-comum da contribuição do calvinismo para o desenvolvimento dos regimes democráticos no Ocidente. / This research aims to analyze the political thought of the leading reformers succeeding Calvin John Knox and Théodore de Bèze who are also the precursors of breaking up with Calvins ambiguity concerned to the lawful right of political resistance against tyrannical governments, in 1554. They started the tradition of the Calvinist constitucionalism by privileging, the first, an almost exclusively biblical foundation, and the second, a strong appeal to secular sources; both attempting to acknowledge the tyranny phenomenon and its solution by the constitutional doctrine of the lesser magistrate. In his writings, especially the treatises published in Geneva, in 1558, and the History of the Scottish Reformation, in which he approaches the first practical application of the doctrine of the lesser magistrate in a nation-state protagonist of a Calvinist reformation and revolution, John Knox develops his theory about the right of resistance under strict observance of the Scriptures mainly the narratives of the old Testament, of which he extracts a biblical legality comparing his own exhortations about the duty of fighting tyranny through the action of lesser civil magistrates supported by the people to the old prophets exhortations. In the other hand, Theodore de Bèze focuses the secularized approach to the tyranny phenomenon, considering the compatibility with the Scriptures, when referring to the theoretical and conceptual study of the tiranny phenomenon by the medieval jurist Bartolo de Sassoferrato tiranny ex parte exercitii e tiranny ex defectu tituli. Through his main political work, Du Droit des Magistrats (1574), Bèze also identifies the human resources to figth tyranny, the General States and the lesser magistrates the instance in charge of military and judicial functions, due to a secular contractualism, supported by precedents in the profane history from Classical Antiquity and Middle Age, as well as contemporarily to Bèze. Finally, it is intended to acknowledge the legacy of these authors in the Calvinist revolutions and in other authors related to those events: the Dutch revolt and Althusius; the English revolution and John Milton (even having broken with Calvinism, in his studies Milton considered Calvin, Knox and Bèze in terms of political theory); the North-American revolution and the political organization of the Constitution defended by Publius (Alexander Hamilton, James Madison and John Jay); and the introduction of this tradition in the Brazilian legal and political system by the Calvinist Rui Barbosa (not due to religious purposes but because of his liberal project manifested on his political writings, the Federal Decree 1 of 15th November 1889 and his role on the project of the Constitution of 24th February 1891). It is intended to point out, in the midst of this tradition, the ambiguity of the pastorate, which favors the political action of lesser magistrates over peoples political protagonism, submiting people to a guardianship relation, what definitely does not help to accept without further concerns the celebrated commonplace of Calvinisms contribution to the development of democracies in the West.

A presente dissertação de mestrado tem por finalidade examinar a questão do direito político de resistência elaborado por Théodore de Bèze em seu tratado Du Droit des Magistrats, de 1574, apontando a influência das fontes seculares, católicas, e a forma peculiar como Bèze dialoga com outros reformadores precedentes (Lutero, Calvino e Müntzer). Na análise da obra Du Droit des Magistrats, destacamos a recepção do argumento de resistência constitucional, preliminarmente elaborado pelos juristas da região de Hesse, por ocasião da crise vivida pelo luteranismo no raiar da década de 1530, e em larga medida desenvolvido e ampliado por Bèze, que lhe confere tom de universalidade. Por fim, apontaremos contribuições do pensamento político do reformador sucessor de Calvino em Genebra para os mecanismos de controle dos governantes na tradição do pensamento constitucionalista, como os que contemporaneamente denominamos de parlamentar e jurisdicional. / This study aims to analysis the political right of resistance developed by Théodore de Bèze in Du Droit des Magistrats, written on 1574, emphasizing the influence of secular and Catholic sources, and the particular way as Bèze communicates with another previous reformers (Lutero, Calvino e Müntzer). In the analysis of Du Droit des Magistrats, it will be highlighted the receipt of the constitutional argument of resistance, preliminarly drafted by jurists from Hesse when the Lutheranism felt in crisis, at 1530 decade, specially developed and broadened by Bèze. Finally, it will be pointed contributions from the political thought of the Reformer Calvinos sucessor in Geneva to the control mechanisms of the rulers in the tradition of constitutional thought, as the today considered parliamentary and judicial systems.

A presente pesquisa de doutorado tem por finalidade a análise do pensamento político dos principais reformadores que sucedem a Calvino, John Knox e Théodore de Bèze, os primeiros a romperem com a ambiguidade de Calvino quanto ao direito da lícita resistência política aos governos tirânicos, no ano de 1554, e que inauguram a tradição do constitucionalismo calvinista, ao privilegiarem o primeiro uma fundamentação bíblica quase exclusiva e o segundo um forte apelo para fontes seculares, ambos visando à identificação do fenômeno da tirania e a respectiva solução para o problema pela via da teoria constitucional das magistraturas inferiores. Em seus escritos dispersos, especialmente nos tratados publicados em 1558 em Genebra e posteriormente em sua História da Reforma Escocesa, na qual é narrada a primeira aplicação prática da teoria das magistraturas inferiores em um Estado-nação a protagonizar uma reforma e revolução calvinista, John Knox desenvolve sua teoria acerca do direito de resistência com estrita observância das Escrituras, em especial as narrativas do Antigo Testamento, das quais extrai uma legalidade bíblica, e compara suas exortações às dos antigos profetas bíblicos quanto ao dever de combater as tiranias com a ação dos magistrados civis apoiados pelo povo. Em Théodore de Bèze, o foco será a abordagem secularizada do fenômeno da tirania, sem prejuízo de uma compatibilidade com as Escrituras, remetendo à construção teórico-conceitual do fenômeno da tirania do jurista medieval Bartolo de Sassoferrato tirania ex parte exercitii e tirania ex defectu tituli e identificar na sua principal obra política Do Direito dos Magistrados (1574) os meios humanos de combate à tirania, os Estados Gerais e os magistrados inferiores, instâncias incumbidas das funções militares e judiciais, graças a um contratualismo secular, amparado em precedentes na história profana extraídos da Antiguidade Clássica, Idade Média e da época do próprio Bèze. Por fim, pretende-se identificar o legado desses autores nas revoluções calvinistas e em autores relacionados a tais eventos: a revolta nos Países Baixos e Althusius, a Revolução na Inglaterra e John Milton (ainda que rompesse com o calvinismo, em termos de teoria política, operou em suas obras com teses de Calvino, Knox e Bèze); a Revolução Norte-Americana e a organização política proposta pela Constituição do novo país defendida por Publius (Alexander Hamilton, James Madison e John Jay) e a introdução no sistema jurídico-político brasileiro dessa tradição pelo calvinista Rui Barbosa (não por razões religiosas mas sim por seu projeto liberal, manifestado sobretudo em seus escritos políticos, no Decreto Federal nº 1 de 15 de Novembro de 1889 e em seu papel desempenhado no projeto da Constituição de 24 de Fevereiro de 1891). Objetiva-se apontar, no bojo dessa tradição, a ambiguidade do pastoreio, que privilegia a ação política efetiva pelos magistrados inferiores em detrimento do protagonismo político do povo, que seria posto numa situação de tutela, o que pouco contribui para que se aceite sem maiores receios o celebrado lugar-comum da contribuição do calvinismo para o desenvolvimento dos regimes democráticos no Ocidente. / This research aims to analyze the political thought of the leading reformers succeeding Calvin John Knox and Théodore de Bèze who are also the precursors of breaking up with Calvins ambiguity concerned to the lawful right of political resistance against tyrannical governments, in 1554. They started the tradition of the Calvinist constitucionalism by privileging, the first, an almost exclusively biblical foundation, and the second, a strong appeal to secular sources; both attempting to acknowledge the tyranny phenomenon and its solution by the constitutional doctrine of the lesser magistrate. In his writings, especially the treatises published in Geneva, in 1558, and the History of the Scottish Reformation, in which he approaches the first practical application of the doctrine of the lesser magistrate in a nation-state protagonist of a Calvinist reformation and revolution, John Knox develops his theory about the right of resistance under strict observance of the Scriptures mainly the narratives of the old Testament, of which he extracts a biblical legality comparing his own exhortations about the duty of fighting tyranny through the action of lesser civil magistrates supported by the people to the old prophets exhortations. In the other hand, Theodore de Bèze focuses the secularized approach to the tyranny phenomenon, considering the compatibility with the Scriptures, when referring to the theoretical and conceptual study of the tiranny phenomenon by the medieval jurist Bartolo de Sassoferrato tiranny ex parte exercitii e tiranny ex defectu tituli. Through his main political work, Du Droit des Magistrats (1574), Bèze also identifies the human resources to figth tyranny, the General States and the lesser magistrates the instance in charge of military and judicial functions, due to a secular contractualism, supported by precedents in the profane history from Classical Antiquity and Middle Age, as well as contemporarily to Bèze. Finally, it is intended to acknowledge the legacy of these authors in the Calvinist revolutions and in other authors related to those events: the Dutch revolt and Althusius; the English revolution and John Milton (even having broken with Calvinism, in his studies Milton considered Calvin, Knox and Bèze in terms of political theory); the North-American revolution and the political organization of the Constitution defended by Publius (Alexander Hamilton, James Madison and John Jay); and the introduction of this tradition in the Brazilian legal and political system by the Calvinist Rui Barbosa (not due to religious purposes but because of his liberal project manifested on his political writings, the Federal Decree 1 of 15th November 1889 and his role on the project of the Constitution of 24th February 1891). It is intended to point out, in the midst of this tradition, the ambiguity of the pastorate, which favors the political action of lesser magistrates over peoples political protagonism, submiting people to a guardianship relation, what definitely does not help to accept without further concerns the celebrated commonplace of Calvinisms contribution to the development of democracies in the West.

A presente dissertação de mestrado tem por finalidade examinar a questão do direito político de resistência elaborado por Théodore de Bèze em seu tratado Du Droit des Magistrats, de 1574, apontando a influência das fontes seculares, católicas, e a forma peculiar como Bèze dialoga com outros reformadores precedentes (Lutero, Calvino e Müntzer). Na análise da obra Du Droit des Magistrats, destacamos a recepção do argumento de resistência constitucional, preliminarmente elaborado pelos juristas da região de Hesse, por ocasião da crise vivida pelo luteranismo no raiar da década de 1530, e em larga medida desenvolvido e ampliado por Bèze, que lhe confere tom de universalidade. Por fim, apontaremos contribuições do pensamento político do reformador sucessor de Calvino em Genebra para os mecanismos de controle dos governantes na tradição do pensamento constitucionalista, como os que contemporaneamente denominamos de parlamentar e jurisdicional. / This study aims to analysis the political right of resistance developed by Théodore de Bèze in Du Droit des Magistrats, written on 1574, emphasizing the influence of secular and Catholic sources, and the particular way as Bèze communicates with another previous reformers (Lutero, Calvino e Müntzer). In the analysis of Du Droit des Magistrats, it will be highlighted the receipt of the constitutional argument of resistance, preliminarly drafted by jurists from Hesse when the Lutheranism felt in crisis, at 1530 decade, specially developed and broadened by Bèze. Finally, it will be pointed contributions from the political thought of the Reformer Calvinos sucessor in Geneva to the control mechanisms of the rulers in the tradition of constitutional thought, as the today considered parliamentary and judicial systems.

Dans cette étude, les psychologies et les philosophies de William James et de Théodore Flournoy sont comparées et analysées à travers leur conception respective de la politique et de la religion. En effet, la question de la politique et de la religion est tôt apparue en comparant leurs psychologies et leurs philosophies, car, s'il nous a été permis de comparer leurs pensées, c'est que ces deux professeurs d'université, qui étaient d'abord des amis, ont noué à travers leur rencontre, en 1889, une volonté commune de concilier la science et la religion. Dès lors, il fallait pour nous partir de leur conception respective de la religion à laquelle ils appliquèrent l'approche psychologique pour identifier à travers les résultats qu'ils délivrèrent en 1901-1902 des différences théoriques permettant de comprendre leurs points de vue philosophiques opposés. C'est en effet à partir de leurs théories psychologiques sur la religion que l'on aperçoit deux orientations qui laissent supposer des prises de position politique contradictoires. La question de la politique est d'autant plus pertinente que William James ne souhaitait pas que la philosophie demeure sur un plan théorique, puisque la vocation de la philosophie était selon lui de se vérifier, alors que Flournoy conçut la philosophie sur un plan idéal, qu'il assimila à une surface plane sans obstacles, et qui, tout en ayant la liberté de l'imagination, fait se jouer des séries hétérogènes d'éléments hétérogènes (télépathie et télékinésie). C'est là que sa conception de l'imagination créatrice signale toute l'originalité qu'il nous fallait explorer pour saisir la dimension éminemment subversive de sa pensée. / Ln this dissertation, the psychologies and philosophies of William James and Théodore Flournoy have been compared and analyzed through their respective conception of poli tics and religion. Indeed, by comparing their ideas, the question of politics and religion proved to be important as these two academies, who were first of all friends, had developed their thoughts ever since their first meeting in 1889 from a common ambition to reconcile science and religion. Accordingly, this investigation had to begin with their different conceptions of religion. To this domain they applied a psychological perspective to identify, from the basis of results achieved in 1901-1902, sorne theoretical differences that enlighten two opposed philosophical viewpoints. ln fact, it's from their psychological theories on religion that one can perceive two orientations, which exposes contradictory political stances. The question of politics is particularly relevant since William James didn't want philosophy to remain on a theoretical level, given that the vocation of philosophy according to him was verification, whereas Flournoy had â rather idealistic view on philosophy, which he considered as an area without obstacles where the freedom of imagination provided for the interplay of heterogeneous and experimental elements (telepathy and telekinesis). ln this regard, Flournoy's conception of creative imagination points out the originality needed to understand the subversive dimension of his thought.

This thesis explores the relationship between the monster and the tragic in 16th and 17th century French literature, in particular through the analysis of the figure of the tragic monster. We borrowed the term “tragic monster” from F. Dupont (Monstres de Sénèque) and we have elaborated this concept in conjunction with the structure of Ancient Greek and Roman tragedy, composed of dolor, furor, néfas and the tragic monster. Our first chapter explores the many connotations associated with the monster in 16th and 17th century France (prodigious births, grotesques, and monstrous heroes of Greek and Roman tragedy) and establishes the similarities between the scenario of Ancient tragedy and the story of the Fall of man. In our second chapter, we take note of the coincidence between monstrous form and monstrous behaviour in Aubigné’s depiction of France as a “monstrous giant” in Les Tragiques and also demonstrate the strong connection between the tragic and the monstrous for Aubigné. In chapter three, a comparison of Bèze’s Abraham sacrifiant to the medieval treatment of the story of Abraham and Isaac reveals the concept of the tragic monster as an innovation that Bèze develops from his Greek and Roman models. We also note the important differences between Bèze’s biblical tragedy and his models. In chapter four we follow the tragic arc of both Thésée and Phèdre in Racine’s Phèdre, highlighting the importance of self-knowledge in this play and that of lucidity for the concept of the tragic monster. In chapter five, lucidity continues to be a major theme as Pascal attempts to convert his reader by impressing upon him his status as a “monstre incompréhensible” in Les Pensées. In our conclusion, we attempt to trace an evolution in the concept of the monster – originally thought of something “against nature”, to finally being defined with Pascal, as the very essence of the human being – and we point to the possible consequences of this evolution. / Thesis (Ph.D, French) -- Queen's University, 2011-10-02 18:48:23.748

Théodore Abū Qurra (8ème-9ème s.), évêque melkite de Ḥarrān, en Haute-Mésopotamie, a laissé une vaste production en arabe. On lui attribue, également, des opuscules en grec. Ceux-ci, sous forme de lettre, de dialogue, de question-réponse ou d’homélie, sont transmis par de nombreux manuscrits. Les sujets, très variés, touchent à la polémique théologique contre l’Islam d’un côté, et contre les chrétiens non-chalcédoniens (Monophysites et Nestoriens) de l’autre. L’édition de référence étant celle imprimée dans la Patrologia Graeca de Migne (1865), une étude véritablement scientifique s’impose. La production antimusulmane ayant déjà fait l’objet d’une édition, la thèse se propose d’étudier la tradition manuscrite des opuscules antihérétiques et de produire une édition critique des textes, auxquels s’ajoutent également plusieurs écrits jusqu’ici inédits. La thèse se compose de trois parties : dans la 1ère, nous traçons un profil biographique de l’auteur et nous discutons l’attribution des opuscules ; dans la 2ème, nous décrivons les manuscrits et étudions la tradition ; dans la 3ème, nous éditons le texte critique agrémenté d’une traduction française, texte précédé d’une introduction contextualisant les opuscules de Théodore dans la production théologique de son époque. / Theodore Abū Qurra, Melkite bishop of Ḥarrān (8th-9th c.), left a vast production of Arabic texts. Several Greek opuscula have been attributed to him as well. These are in the form of letters, dialogues, question-and-answer and homilies, and they are transmitted by many manuscripts. Their content is multifaceted: it concerns the theological polemics against Islam, on one side, and apologetics vis-à-vis non-Chalcedonian Christians (Monophysites and Nestorians), on the other. Considering that Migne’s Patrologia Graeca (1865) is the current reference edition, a new scientific study is highly valuable. Since the antimuslim production has already been edited, the present study focuses on the manuscript tradition of the antirrhetical opuscula and on their edition. In addition, the text edition of several unpublished writings is provided. This thesis consists of three parts: first, we outline the biography of the author and discuss the authorship of the works; second, we describe the manuscripts and study the tradition; in the third, we publish the critical text accompanied by a French translation. The last section is preceded by an introduction for the contextualization of Theodore’s opuscula in the scope of the theological production of that period.

Au cours du XIXe siècle a eu lieu une grande réorganisation des genres poétiques. La poésie lyrique, parfois considérée comme mineure par rapport aux grands genres, a fini par absorber tous les autres genres poétiques. C'est dans ce courant qu'est né le mot Lyrisme. Pourtant cette notion doit toujours être éclaircie. Théodore de Banville était un poète considéré éminemment lyrique par ses contemporains et lui-même il le reconnaît. De plus, Banville est un poète qui avait une très vive conscience critique de la poésie lyrique et de son corrélat, le lyrisme. Poète lyrique, Banville est aussi un théoricien du lyrisme. D’où l’intérêt de confronter sa théorie du lyrisme et sa pratique, pour mieux saisir non seulement la nature du lyrisme banvillien, mais aussi le développement du lyrisme en général au cours de la seconde moitié du siècle. Dans un premier temps est traitée la théorie du lyrisme chez Banville. L’objet privilégié sera le Petit traité de poésie française et les critiques, sans oublier divers autres textes, tels que la préface et les avant-propos des œuvres. La deuxième partie décrit la pratique du lyrisme dans l’œuvre de Banville. On analyse la diversité admirable des formes strophiques, basée sur le principe de l’expression lyrique, tant dans ses recueils poétiques que dans son théâtre, pour en tenter dans la troisième partie la synthèse. / During the nineteenth century there was a major reorganization of poetic genres. Lyric poetry sometimes considered minor compared to the major genres, eventually absorb all the other poetic genres. It is in this current was born the word lyricism. Yet this concept must still be clarified. Théodore de Banville was a poet regarded by his contemporaries as lyrical, as the poet himself acknowledged. In addition, Banville is a poet who had a very strong critical awareness of lyric poetry and its correlate, lyricism. Lyric poet, Banville is also a theorist of lyricism. Therefore it is important to confront the theory and practice of lyricism, in order to understand better not only the nature of the lyricism of Banville, but also the development of lyricism in general during the second half of the century. Firstly, the theory of the lyricism in Banville is treated. The privileged object is Petit Traité de poésie française, not to mention various other texts, such as critics, and prefaces. The second part describes the practice of lyricism in the work of Banville, while the third part establishes the synthesis. There is a wonderful diversity of strophic forms based on the principle of lyrical expression both in his poetry and in his plays.

Thèse numérisée par la Direction des bibliothèques de l'Université de Montréal.

En 1729, la Corse débute quarante ans de révolte militairement organisée, justifiée par des arguments historiques, juridiques et théologiques contre la République de Gênes. L’instabilité d’une île de la Méditerranée occidentale occupant une position stratégique de première importance pour le commerce et la guerre maritimes, devient un enjeu dans les rivalités des monarchies occidentales. Sous l’impulsion de Luigi Giafferi, capitaine à Venise lors de la première guerre de Morée, porte-parole des Nobles XII, le mouvement s’appuie sur un réseau de notables de la côte orientale de la Corse et d’officiers corses résidant dans les États de Venise : le lieutenant colonel Giafferi, frère de Luigi, les colonels Giappiconi et Zicavo, au service de la République, et le brigadier général Boeri, ancien colonel vénitien passé au service de la Cour de Parme puis de l’Espagne. A partir de sources originales d’archives, cette thèse rétablit le rôle central des prédécesseurs de Pascal Paoli, illustre quelques aspects mal connus de la complexité des rivalités internationales autour de la Corse, et met en lumière le rôle des entrepreneurs de guerre corses dans l’orientation et le financement de l’insurrection. / In 1729, Corsica entered a forty year period of militarily organised revolt against the Republic of Genoa, justified by historical, legal and theological arguments. The instability of this western Mediterranean island, situated as it was at a strategic position of prime importance for commerce and naval warfare, made it an important factor in the rivalries between Western monarchies. Under the leadership of Luigi Giafferi, a captain in the Venetian army during the first Morean War and the representative of the “Noble Twelve”, the movement was supported by a group of clan leaders from the East coast of Corsica and Corsican officers based in the Venetian States: Lieutenant Colonel Giafferi, the brother of Luigi, Colonels Giappiconi and Zicavo, in the service of the Venetian republic, and the Brigadier General Boeri, a former colonel in the Venetian army who had gone on to serve at the courts of Parma and of Spain. Based on original archival sources, this thesis reconstructs the central role played by the predecessors of Pascal Paoli, sheds light on some lesser known aspects of the complex international rivalries over Corsica and underlines the role of Corsican “entrepreneurs de guerre” in financing and influencing the direction of the insurrection.