Habilitationsschrift--Hamburg--Universität, 1986.

Th. Etat--Musicologie--Lyon 2, 1994. / Bibliogr. et discogr. f. 553-578. Index.

Diss.--Göttingen--Université, 1995. / Bibliogr. p. 545-560. Index.

Th. de 3e cycle--Géographie--Montpellier, 1966. / Précédemment paru sous le titre : "Les montagnes vues par les géographes et les naturalistes de langue française au XVIIIe siècle" Bibliogr. p. 277-291.

Diss.--Münster (Westfalen), 1991. / Bibliogr. p. 348-367.

Texte remanié de: Th.--Philosophie et lettres--Université libre de Bruxelles, 2002. / Bibliogr. p. 297-340. Notes bibliogr. Index.

Th.--Méd.--Nancy 1, 1983. N°: 308.

Diss.--Fachbereich Gesellschaftswissenschaften--Frankfurt am Main--Johann-Wolfgang-Goethe Universität, 1996. / Bibliogr. p. 198-207.

CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / The already presented work has the rÃcits de vie narrative sequence as theme, delimitating the organization of rÃcits de vie narrative sequence in compositions produced by EJA students â High School Level, accomplished during 04 meetings in a 02 (two) months period of time. The autobiographical studies acquired miscellaneous through time and in many study fields, being practiced in many Human Sciences areas and changing its epistemological modality, targeting data, etc. Resulting from biography, the autobiography is a slope which can be known in several nomenclatures: life narrative, life story, report, statement, memoire etc. Josso (2007) classifies it as a opportunity to think over many expression records and self-representations. Manifold studies in other Human Sciences fields discourse about these narrative subjective constructions in its objective composing in social life. In this sense, Bourdieu [2001 (1994)] notes a autobiography coherent sense in the autobiography formulation construction, where the author-actor, attempting to rationalize diverse events that happened in his story journey, canalizes some of them and forbids the others, formulating his own ideal representation of his âmeâ. The author considers that the narrative, biographical or autobiographical, tempts to organize the events in ordered and intelligible sequences. In the educational field, this study object choice aims to give the chance to the professional teacher, as a way to meditate his training and proceeding (ECKERT-HOFF, 2008), to other subjects as well (ARAÃJO & OLINDA, 2010). In Liguistics within, the rÃcits de vie as corpus are a certain novelty. Consequently, the necessary theorical-methodological apparatus for data analysis needed to be gradually built and in interdisciplinary form: using Educational, Historical and Social Sciences sources, without neglecting the linguistics studies contribution â as Barthes (1971) declared and considering our researchâs problems, âit seems to be right-minded to provide as a founding model to the narrative structural analysis its own linguisticâ â making possible to list the liable analysis application criteria. Thus, this research objectives to analyze the narrative organization in rÃcits de vie composed by EJA [EducaÃÃo de Jovens e Adultos (Youth and Adults Education)] students. Our general aim was analyzing by comparison of theses rÃcits de vie narrative sequence organization composed by EJA students with the prototypical narrative sequence. Thereby, we used the castes proposed by Barthes (1971), questing a proper classification for narratives in general, to understand: function and indexes. Machado de Assisâ Conto de escola, was the elected prototypical narrative to this research achievement. The results show that a first characteristic of rÃcits de vie is the presence of the cardinal functions, even if they donât establish a direct relationship, as proposed by Barthes. Regarding the classification according to these categories, we admit rÃcits de vie as narratives strongly indexical, rather than its functionality. Another very important result is the possibility of identifying the classes in these texts by Barthes proposed that - and here the author deemed admitted as such - are essential to prepare an analysis of narrative structure and characterize the text as such. / O trabalho ora apresentado tem como tema a sequÃncia narrativa em rÃcits de vie, delimitando-se na organizaÃÃo da sequÃncia narrativa em rÃcits de vie em redaÃÃes escolares produzidas por alunos de EJA â Ensino MÃdio durante 04 encontros realizados num perÃodo de tempo de 02 (dois) meses. Os estudos autobiogrÃficos adquiriram facetas variadas atravÃs do tempo e nos mais diversos campos de estudo, sendo praticados em vÃrias Ãreas das CiÃncias Humanas, e variando de modalidade epistemolÃgica, maneira de abordagem dos dados etc. A autobiografia à uma vertente advinda da biografia, podendo ser conhecida por diferentes nomenclaturas: narrativa de vida, histÃria de vida, relato, depoimento, memorial etc. Josso (2007) classificaâa como uma oportunidade de refletir sobre diferentes registros de expressÃo e representaÃÃes de si. Diversos estudos em outros campos das CiÃncias Humanas discorrem sobre a construÃÃo subjetiva dessas narrativas em sua composiÃÃo objetiva da vida social. Nesse contexto, Bourdieu [2001(1994)] sinaliza para a construÃÃo de um sentido coerente na formulaÃÃo da autobiografia, em que o autor-ator, na tentativa de racionalizar diversos eventos ocorridos no percurso de sua histÃria contada, canaliza eventos e interdita outros, formulando uma prÃpria representaÃÃo de um ideal do seu eu. O autor considera que a narrativa, biogrÃfica ou autobiogrÃfica, busca organizar os eventos em sequÃncias ordenadas e inteligÃveis. Na educaÃÃo, a escolha desse objeto de estudo visa a dar voz ao profissional professor, como meio de refletir sobre sua formaÃÃo e atuaÃÃo (ECKERT-HOFF, 2008) e a demais sujeitos (ARAÃJO & OLINDA, 2010). No Ãmbito da LinguÃstica, os rÃcits de vie como corpus possuem certo ineditismo. Consequentemente, o aparato teÃrico-metodolÃgico necessÃrio para a anÃlise dos dados precisou ser construÃdo aos poucos e de forma interdisciplinar: utilizamos fontes da EducaÃÃo, da HistÃria e das CiÃncias Sociais, sem preterir as contribuiÃÃes dos estudos linguÃsticos â pois, como afirmou Barthes (1971) e considerando nossos problemas de pesquisa, âparece razoÃvel dar como modelo fundador à anÃlise estrutural da narrativa a prÃpria linguÃsticaâ - para que fosse possÃvel elencar critÃrios de anÃlise passÃveis de aplicaÃÃo. Esta pesquisa objetiva, entÃo, analisar a organizaÃÃo narrativa nos rÃcits de vie produzidos por alunos da EJA - EducaÃÃo de Jovens e Adultos. Nosso objetivo geral foi analisar por comparaÃÃo a organizaÃÃo dessa sequÃncia narrativa em rÃcits de vie produzidos por alunos da EJA com a organizaÃÃo de uma sequÃncia narrativa prototÃpica. Para tanto, utilizamos classes propostas por Barthes (1971), na sua busca por uma classificaÃÃo empregÃvel Ãs narrativas de forma geral, a saber: funÃÃes e Ãndices. A narrativa eleita como prototÃpica para a realizaÃÃo desse estudo foi Conto de escola, de Machado de Assis. Os resultados demonstram que uma primeira caracterÃstica dos rÃcits de vie à a presenÃa das funÃÃes cardinais, ainda que estas nÃo estabeleÃam relaÃÃo direta, como propÃe Barthes. Quanto à classificaÃÃo segundo essas categorias, admitimos os rÃcits de vie como narrativas fortemente indiciais, em detrimento de sua funcionalidade. Outro resultado deveras importante à a possibilidade de identificar nesses textos as classes propostas por Barthes que - consideradas pelo autor e aqui admitidas como tais - sÃo essenciais para a elaboraÃÃo de uma anÃlise da estrutura narrativa e caracterizam o texto como tal.

La spiritualité est omniprésente dans l’espace public. Les diverses activités qui en font la promotion (méditations, retraites, etc.), le nombre grandissant des livres qui l’expliquent (écrits par le Dalaï-lama ou par Paolo Coello), l’introduction de son vocabulaire dans les discours (rester zen…) témoignent que la spiritualité a bien sa place dans l’imaginaire des sociétés contemporaines. Pourtant, le terme ne bénéficie d’aucune définition claire. En effet, peu de recherches s’interrogent sur ce qu’est la spiritualité et encore moins sur ce qu’est la spiritualité pour ceux qui la vivent. Sa popularité chez les jeunes a une signification sociale considérable, encourageant son installation dans l’imaginaire contemporain. Notre recherche est donc d’abord consacrée à la définition de la spiritualité par les étudiants interrogés, ensuite à son vécu et, enfin, à l’influence que leur spiritualité joue sur le regard qu’ils portent sur la société dans laquelle ils vivent. Nous avons interrogé 31 étudiants universitaires de différents programmes, dans trois sites (Québec, France et Israël). Nos résultats montrent que la spiritualité est majoritairement perçue comme une quête personnelle et individuelle de sens : ces neuf composantes qui la décrivent seront examinées. Nous étudions ensuite le rôle que jouent les pratiques spirituelles au quotidien. Enfin, nous décrivons l’effet qu’a la spiritualité de ces étudiants sur leur entourage social et familial, sur leur avenir personnel et sur leur société en général. Grâce au partage de la spiritualité, elle n’est plus vécue en solitaire, mais devient le vecteur d’une interaction sociale, d’une sensation d’appartenance à une communauté de destin et propose une réponse possible à une crise de sens qui touche de plus en plus les sociétés contemporaines. / Spirituality is omnipresent in the public space. The different activities that promote it (meditation, retreats, etc.), the numerous books that explain it (written by the Dalai-Lama or Paolo Coello), the introduction of its vocabulary in the daily language (“stay Zen”), show that spirituality has its place in contemporary societies imaginary. However, spirituality does not have a clear definition. Few are the researches that try to understand the nature of spirituality, even less study its signification for those who live it. Its popularity among youth is significant, since it encourages its installation in the contemporary imaginary. In this thesis, we first study university students’ definition of spirituality, their daily experience of it and its influence on the way they understand their place in society. We have interviewed 31 university students of different faculties in three different societies (Quebec, France, Israel). Our results show that spirituality is viewed as a personal and individual quest of meaning: its nine components will be examined. We then study the part that spiritual practices play in their daily lives. Finally, we describe the way spirituality affects the students’ social and family interactions, their personal future and their society. Indeed, it is because spirituality is shared and no longer a solitary experience, that it becomes the essence of today’s communities. It also proposes a possible response to the search of meaning that touches more and more contemporary societies.