Magister Legum - LLM / South Africa

Esta tese tem como objetivo mostrar que as atividades do espírito às quais Hannah Arendt se dedicou nos últimos anos de vida foram elaboradas ao longo de toda a sua obra. Para isso, as apropriações do pensamento de Immanuel Kant foram decisivas, assim como a crítica às reduções identificadas na interpretação das experiências da história principalmente pelo pensamento moderno. O método de Arendt é destacado e consiste na identificação da origem e interpretação das experiências que geraram significados e como esses significados foram transformados pelo distanciamento das origens ou pela escolha de uma abordagem limitada de negação do caráter contingente dos assuntos humanos. A história da maneira pela qual princípios da filosofia foram tomados e o reexame desses sentidos atribuídos à experiência dirigem os esforços de Arendt para a elaboração de uma política do pensar, fundamentada na defesa da espontaneidade e da resistência que a ação exige de nossas faculdades no contexto violento do século XX, cenário este que contaminou a compreensão da política pela experiência inédita do mal do totalitarismo. A partir da crítica à funcionalização, às falácias metafísicas e aos conceitos totalizantes e personalizados, Arendt combate a negação da filosofia e busca conciliar pensamento e ação pela redefinição das atividades do espírito e pela defesa da contingência e da imprevisibilidade da história. Assim, as atividades do espírito o pensamento, a vontade e o juízo ganham estatuto ontológico, pois afirmados como transcendentes e constitutivos do modo pelo qual o ser humano estabelece e compartilha sua existência e as atribuições de significado. A afirmação da vida do espírito por Arendt se dá como um pensar sem apoios, o que significa a compreensão da filosofia como interpretação da realidade que não se deixa determinar por quaisquer explicações universalizantes sejam advindas da natureza, de teorias ou ideologias. A filosofia de Arendt é um pensar sem apoios na afirmação da insegurança do pensamento filosófico como uma política do pensar. / This thesis aims to demonstrate that the activities of the mind, to which Hannah Arendt dedicated herself in the last years of her life, were indeed elaborated throughout her work. To this end, the appropriations of Immanuel Kant\'s thinking were decisive, so was her criticism to the reductionism employed by modern thought in the interpretation of historical experiences. Arendt\'s method highlighted herein is two-fold. On the one hand, it identifies the origin and interpretation of experiences that have generated meanings. On the other, it shows how distancing from origins has transformed such meanings as well as how the limited approach imposed by the denial of the fact that human affairs are intrinsically contingent. The history of the way in which principles of philosophy were treated, and the reexamination of these meanings attributed to experience, guide Arendt\'s efforts through the elaboration of a politics of thinking, which is based on the defense of spontaneity and resistance. The violent context of the twentieth century, the unprecedented experience of evil brought out by totalitarianism, required the redefinition of the activities of our mind. From critique to functionalization and to totalizing and personalized concepts, Arendt fights the denial of philosophy and seeks to reconcile thought and action by redefining the activities of the mind and by defending the contingency and the unpredictability of history. Therefore, the activities of the mind thinking, willing and judging gain ontological status as affirmed as constitutive of the way in which individuals establish and share their existence and attributions of meaning. The assertion of the life of the mind by Arendt is given as thinking without bannisters, which means understanding philosophy as an interpretation of reality that is not left to be determined by any universalizing explanations, either by nature, by theory or ideology. Thus, she asserts the thinking without bannisters: the insecurity of philosophical thought as a politics of thinking.

Autoriai skirtingai analizuoja individo nuotaikos ir reklamos ryšį, sunku lyginti tyrimų rezultatus. Rezultatai prieštarauja vieni kitiems, pastebimi netikslumai, apibrėžiant nuotaikos sąvoką. Ankstyvesniuose tyrimuose yra nagrinėjama, kaip nuotaikos pobūdis (teigiama, neigiama nuotaika) yra susijęs su įsitraukimu į reklamas. Keletas kitų tyrimų analizuoja šį ryšį išsamiau, apžvelgdami individų nuotaikos įsisąmoninimo lygio ryšį su reklama bei kokią įtaką šiam ryšiui turi tiriamųjų lytis. Tai naujas ir mažai tyrinėtas aspektas. Šio tyrimo tikslas – nustatyti sąsajas tarp individo nuotaikos ir įsitraukimo į televizinę reklamą. Buvo bandoma nustatyti tiriamųjų lyties, nuotaikos pobūdžio, nuotaikos įsąmoninimo lygio, įsitraukimo į televizinę reklamą ir noro pirkti reklamuojamą produktą ryšius. Tyrimas atliktas anketinės apklausos būdu, taikant Denollet (1993) „Bendros nuotaikos skalę“, Swinkels, Giuliano (1995) „Nuotaikos įsisąmoninimo skalę“, Zaichkowsky (1985) „Asmeninio įsitraukimo klausimyną“ bei papildomus klausimus. Tyrime dalyvavo 171 jaunuolis, turintys 18 – 25 metų. Gauti tyrimo rezultatai patvirtino keltas hipotezes. Nustatyta, kad individų teigiama nuotaika yra susijusi su įsitraukimu į televizines reklamas; individų noras pirkti reklamuojamą produktą yra susijęs su jų teigiama nuotaika. Be to individų patiriama nuotaika ir įsitraukimas į televizines reklamas skiriasi vyrų ir moterų grupėse; individų įsitraukimas į televizines reklamas yra susijęs su noru... [toliau žr. visą tekstą] / In prior studies, consumer researchers have treated concept of mood vaguely and arbitrarily. This has resulted in confusion regarding the substance of mood. Also prior studies advertising-related mood research has addressed relation between mood types (positive, negative mood) and involvement in advertisement. And only few authors addressed the dimensions of mood awareness or individual’s gender. This is a new and slightly researched aspect. The main objective of this study was to find links between individual‘s mood and involvement in TV commercial. Specifically mood type, two dimensions off moods awareness, involvement in TV commercial, gender and willing to buy are posited to interact. It was used The Global Mood Scale (GMS) by Denollet (1993), Mood Awareness Scale (MAS) by Swinkels, Giuliano (1995), Personal Involvement Inventory (PII) by Zaichkowsky (1985) and additional questions. In this study participated 171 individuals who were 18 – 25 years old. Data support both hypotheses. There are links between individual’s positive mood and involvement in TV commercial; also there are links between individual’s positive mood and willing to buy advertised product. Also results showed that mood differs by individual’s gender and there are links between involvement in TV commercial and willing to buy advertised product.

Esta tese tem como objetivo mostrar que as atividades do espírito às quais Hannah Arendt se dedicou nos últimos anos de vida foram elaboradas ao longo de toda a sua obra. Para isso, as apropriações do pensamento de Immanuel Kant foram decisivas, assim como a crítica às reduções identificadas na interpretação das experiências da história principalmente pelo pensamento moderno. O método de Arendt é destacado e consiste na identificação da origem e interpretação das experiências que geraram significados e como esses significados foram transformados pelo distanciamento das origens ou pela escolha de uma abordagem limitada de negação do caráter contingente dos assuntos humanos. A história da maneira pela qual princípios da filosofia foram tomados e o reexame desses sentidos atribuídos à experiência dirigem os esforços de Arendt para a elaboração de uma política do pensar, fundamentada na defesa da espontaneidade e da resistência que a ação exige de nossas faculdades no contexto violento do século XX, cenário este que contaminou a compreensão da política pela experiência inédita do mal do totalitarismo. A partir da crítica à funcionalização, às falácias metafísicas e aos conceitos totalizantes e personalizados, Arendt combate a negação da filosofia e busca conciliar pensamento e ação pela redefinição das atividades do espírito e pela defesa da contingência e da imprevisibilidade da história. Assim, as atividades do espírito o pensamento, a vontade e o juízo ganham estatuto ontológico, pois afirmados como transcendentes e constitutivos do modo pelo qual o ser humano estabelece e compartilha sua existência e as atribuições de significado. A afirmação da vida do espírito por Arendt se dá como um pensar sem apoios, o que significa a compreensão da filosofia como interpretação da realidade que não se deixa determinar por quaisquer explicações universalizantes sejam advindas da natureza, de teorias ou ideologias. A filosofia de Arendt é um pensar sem apoios na afirmação da insegurança do pensamento filosófico como uma política do pensar. / This thesis aims to demonstrate that the activities of the mind, to which Hannah Arendt dedicated herself in the last years of her life, were indeed elaborated throughout her work. To this end, the appropriations of Immanuel Kant\'s thinking were decisive, so was her criticism to the reductionism employed by modern thought in the interpretation of historical experiences. Arendt\'s method highlighted herein is two-fold. On the one hand, it identifies the origin and interpretation of experiences that have generated meanings. On the other, it shows how distancing from origins has transformed such meanings as well as how the limited approach imposed by the denial of the fact that human affairs are intrinsically contingent. The history of the way in which principles of philosophy were treated, and the reexamination of these meanings attributed to experience, guide Arendt\'s efforts through the elaboration of a politics of thinking, which is based on the defense of spontaneity and resistance. The violent context of the twentieth century, the unprecedented experience of evil brought out by totalitarianism, required the redefinition of the activities of our mind. From critique to functionalization and to totalizing and personalized concepts, Arendt fights the denial of philosophy and seeks to reconcile thought and action by redefining the activities of the mind and by defending the contingency and the unpredictability of history. Therefore, the activities of the mind thinking, willing and judging gain ontological status as affirmed as constitutive of the way in which individuals establish and share their existence and attributions of meaning. The assertion of the life of the mind by Arendt is given as thinking without bannisters, which means understanding philosophy as an interpretation of reality that is not left to be determined by any universalizing explanations, either by nature, by theory or ideology. Thus, she asserts the thinking without bannisters: the insecurity of philosophical thought as a politics of thinking.

文化公共財無法透過一般市場機制評估其價格，但應如何衡量其經濟價值？本研究以臺北市萬華區糖廍文化園區為案例，以條件評估法為理論模型，並以電話訪問、網路調查及面訪訪問等3種方式獲得1,612份問卷進行分析，結果顯示願付價格會隨著人口統計變量和民眾對文化資產保存的態度而有所不同，得到平均每人每次至少消費文化公共財之願付價格約247元，如以每人平均消費一次計算價值，在95%信賴區間下，臺北市萬華區糖廍公園週邊7里約1,094萬元、臺北市萬華區約4,788萬元、臺北市約6.7億元。在目前政府財政困窘情況下，如何將上開數據轉化成地方財源收入，有效將各古蹟或歷史建築充分活化再利用將是一個值得關注的議題。 / By using the contingent valuation method, this study estimates the value of the Tangbu Cultural Park in Taipei City as the value of cultural public goods cannot be directly observed through the markets. Based on 1,612 samples collected by the phone interview, on-site interview, and internet survey, we explore the factors that influence the willingness to pay (WTP) and estimate the resulting WTP on the cultural public goods. The empirical results show that the WTP are varied with the demographics and attitudes toward the cultural assets and the estimated average individual WTP per year is about 247 NTD. It turns out that the corresponding total WTP per year is 10.94 million NTD in the surrounding area of the Cultural Park, 47.88 million NTD in the Wanhua District of Taipei City, or 670 million NTD in Taipei City. The study can shed some light on the revival plans and budget arrangements of the cultural public goods.

"Thèse présentée à la Faculté des études supérieures en vue de l'obtention du grade de docteur en droit (LL.D.)". Cette thèse a été acceptée à l'unanimité et classée parmi les 10% des thèses de la discipline. / La liberté de tester au Québec a longtemps été qualifiée de « illimitée ». Dans les faits, une telle liberté signifiait que le de cujus pouvait ne rien laisser à son ou sa conjointe ni à ses enfants. Or, depuis l'introduction des dispositions législatives sur la prestation compensatoire et, plus particulièrement, de celles sur le patrimoine familial et sur la survie de l'obligation alimentaire, l'étendue de cette liberté n'est plus la même. Bien que les Québécois soient toujours libres de déterminer par testament à qui ils souhaitent léguer leurs biens, leur liberté est désormais limitée par ces dispositions législatives impératives qui permettent au conjoint survivant et à la famille immédiate du défunt de réclamer certaines sommes à la succession, et ce, quelles que soient les dernières volontés du de cujus. Ainsi, le patrimoine sur lequel s'exerce la liberté du testateur n'est plus forcément celui sur lequel le défunt pouvait exercer sa volonté pendant sa vie et son mariage. Il n'est donc plus possible de parler de liberté « illimitée» de tester des Québécois. Ce constat quant à l'émergence de restrictions à la liberté testamentaire dans le Code civil nous conduit à nous interroger sur les raisons et les fondements de cette transformation de la liberté de tester et, incidemment, sur la question plus générale de la production et de l'évolution du droit de la famille dans la société. Pour répondre à ce questionnement, cette thèse repose sur une approche socio-juridique selon laquelle il faut rechercher les fondements de l'évolution du droit à l'intérieur des représentations sociales valorisées dans une société et une époque données. Partant du postulat que ce sont les changements dans les représentations sociales qui contribuent à expliquer le passage d'une rationalité sociale à une rationalité juridique, cette thèse dégage par quels acteurs, suivant quelles logiques et dans quels buts ces restrictions à la liberté de tester ont été introduites dans le droit québécois. Une telle façon d'aborder l'évolution du droit à partir de l'évolution des représentations sociales contribue ainsi à « éclairer» l'idée communément véhiculée selon laquelle le droit reflète l'évolution des moeurs. Grâce à une étude des représentations sociales inscrites et retracées dans le discours des acteurs sociaux - mémoires déposés à l'Assemblée nationale, Journal des débats, commissions parlementaires, jurisprudence, doctrine, textes de loi - cette thèse montre que les changements qui ont conduit à restreindre la liberté de tester au Québec ne dépendent pas que des perceptions relatives à la famille et au patrimoine, tel qu'on le rapporte généralement. L'introduction de restrictions à la liberté de tester dans le Code civil semble plutôt résulter d'un compromis entre l'évolution des représentations sociales sur les rapports familiaux et l'évolution des représentations sociales sur le droit, plus précisément quant aux fonctions du droit dans la société et aux conditions de sa cohérence. L'analyse de cette évolution permet enfin d'observer que si le droit des successions a longtemps été une « composante » du droit des biens, il constitue désormais, surtout, une « composante» du droit de la famille. / Formerly the freedom of wiIling in Quebec was considered to be "unlimited", which meant that its scope was such that the deceased could refrain from bequeathing any property at aIl to his or her spouse or children. Following the introduction of legal measures on compensatory allowance and, more particularly, provisions concerning the family patrimony and the survival of the obligation of support, the scope of this freedom is no longer as alI-inclusive as it once was. Although Quebeckers remain free to determine via their last wiIls and testaments to whom they wish to bequeath their property, henceforth their margin of freedom is limited by the preceding legislative changes which entitle the surviving spouse and immediate family of the deceased to claim to certain amounts from the succession, whatever the last will of the deceased may have been. As such, the patrimony upon which the testator now exercises freedom has ceased necessarily to be that which the deceased had control over during his or her life and marriage. It is thus no longer possible to refer to Quebeckers' "unlimited freedom" of wiIling. The emergence of limitations in testamentary freedom in the Civil Code invites us to question the reasons and foundations for this shift in the freedom of willing and, incidentaIly, the more general issue of the reform and evolution offamily law in society. To address these issues, this thesis is founded upon a socio-Iegal approach according to which it is essential to seek out the basis of the evolution of law from within the social representations valued in a society at a given time in its history. Beginning from the postulate that it is the changes in social representations that help to explain the transition from a social rationality to a legal rationality, this thesis illustrates by what actors, foIlowing which lines of logic and to what end these limitations in the freedom of wiIling were introduced into Quebec law. Such an approach to the evolution of the law on the basis of social representations thereby helps "to enlighten" the commonly expressed idea whereby law is a mirror image of mores. Based upon an analysis of social representations recorded and retrieved in the discourse of different social actors, including briefs tabled before the National Assembly and proceedings in the Journal of Debates, parliamentary committees, as weIl as decided cases, doctrine and statutory texts, this thesis seeks to demonstrate how the changes which led to the restriction in testamentary freedom in Quebec extend far beyond perceptions evoking family and patrimony as is generaIly claimed. The introduction of limitations in the freedom of willing in the Civil Code seems rather to result from a compromise between the evolution in social representations regarding family relationships and the evolution in social representations regarding law, more specifically with regard to the functions of law in society and the conditions underlying the law's systemic coherence. Lastly the analysis of this evolution makes it possible to observe that while the law governing successions was for a long time a "component" of property law, henceforth it has specifically gravitated to being a "component" of family law.

Submitted by JOSIANE SANTOS DE OLIVEIRA (josianeso) on 2018-10-02T12:24:16Z No. of bitstreams: 1 Lincoln Sales Serejo_.pdf: 1173187 bytes, checksum: c34b8618964d3b0d68d9ef6ef302098d (MD5) / Made available in DSpace on 2018-10-02T12:24:16Z (GMT). No. of bitstreams: 1 Lincoln Sales Serejo_.pdf: 1173187 bytes, checksum: c34b8618964d3b0d68d9ef6ef302098d (MD5) Previous issue date: 2018-03-27 / Nenhuma / A tese trata da responsabilidade moral e política em Hannah Arendt. Segue-se o itinerário da filosofa sobre a responsabilidade. Reconstrói-se inicialmente o debate entre Joel Feinberg e Hannah Arendt sobre o conceito de responsabilidade coletiva, tendo como objetivo específico o de apresentar o problema que será tratado ao longo da tese. Em seguida, procuramos examinar os pontos de contato e distanciamento entre as concepções de responsabilidade e culpa que são defendidas por Hannah Arendt, Karl Jaspers e Hans Jonas. Aborda-se a concepção de responsabilidade pessoal de Arendt a partir de sua reflexão sobre a “banalidade do mal”, circunstanciada ao julgamento de Adolf Eichmann. Analisa-se sinteticamente o julgamento de Eichmann. Investigam-se as concepções do fenômeno da liberdade em Hannah Arendt. Apresenta-se a concepção contemplativa de liberdade ou liberdade filosófica e a concepção política de liberdade política. Os objetivos destes subcapítulos são o de mostrar a distinção que a filósofa estabelece entre essas duas concepções de liberdade, uma relacionada à vida e interior e a outra relacionada ao exercício da virtude pública no espaço público. Examinam-se as atividades da vida espiritual na concepção de Hannah Arendt, a saber: o Pensar, o Querer e o Julgar. Apresentam-se os conceitos de Razão e Intelecto com objetivo de mostrar a distinção desses dois conceitos kantianos; Sócrates e o dois-em-um discutirá a faculdade espiritual do pensamento; A descoberta da Vontade refletirá sobre esta faculdade e, por fim, a faculdade juízo e sua conexão com a responsabilidade. / The thesis deals with moral and political responsibility in Hannah Arendt. It follows the Philosophy itinerary on responsibility. The debate between Joel Feinberg and Hannah Arendt on the concept of collective responsibility is initially reconstituted, with the specific objective of presenting the problem that will be dealt with throughout the thesis. Next, we will try to examine the points of contact and distancing between the conceptions of responsibility and guilt that are defended by Hannah Arendt, Karl Jaspers and Hans Jonas. To approach Arendt's conception of personal responsibility from his reflection on the "banality of evil," circumstantial to the judgment of Adolf Eichmann. The Eichmann judgment is synthetically analyzed. The conceptions of the phenomenon of freedom in Hannah Arendt are investigated. It presents the contemplative conception of freedom or philosophical freedom and the political conception of political freedom. The objectives of these subchapters are to show the distinction that the philosopher establishes between these two conceptions of freedom, one related to life and interior and the other related to the exercise of public virtue in the public space. The activities of the spiritual life are examined in the conception of Hannah Arendt, namely: Thinking, Willing and Judging. The concepts of Reason and Intellect are presented in order to show the distinction between these two Kantian concepts; Socrates and the two-in-one will discuss the spiritual faculty of thought; the discovery of the Will reflected on the faculty of Will and finally the faculty of judgment and its connection with responsibility.

本研究採取質性訪談及問卷分析法，以曾經選擇短期、一學期、一學年在臺灣的大學院校研習修課的大陸學生為主要研究對象，透過質性訪談及問卷分析的方式，探討兩岸文教學生的交流之影響。 兩岸文教交流近五年間歷經極大轉變，從第一波開放只有個位數的大陸學生，僅只能選擇短期一周或一個月間如寒暑假短期交流方式，至今幾乎臺灣的各大學院每一所校約計有超過數十位的大陸學生與臺灣學生一起共同學習上課，部份臺灣的私立大學還有超過數百位，甚至近千位的短期大陸研修生，大陸學生在臺灣儼然在校園裡成為特殊的「大陸研習生」新文化，這一波兩岸交流熱潮預料將持續掀起新一波的大型浪潮，悄悄地改變臺灣的高等教育生態。 為深入瞭解大陸學生選擇來臺灣研習的了解大陸學生在臺灣學習之過程經驗，是否足以再吸引更多大陸學生來臺之強烈動機，藉此提供臺灣大學院校掌握大陸學生之需求以及可能吸引大陸學生的原因。本篇論文採取問卷及訪談方式，為求瞭解陸生來臺之後，對於臺灣地區學生之學習態度、競爭力、師資設備與課程規劃知覺與預期相較之差距，對於未來再次來臺研習意願之關聯性，本文透過結構式問卷進行資料收集。 整體而言，陸生來臺實際接觸臺灣地區教學環境之後，普遍認為臺灣地區學生之學習態度略為高於預期、師資設備與課程規劃亦同優於陸生之預期，因此，陸生未來再次來臺意願偏高，惟有競爭力一項，陸生對於臺灣地區學生競爭力之知覺，明顯劣於來臺學習行前之預期。 深度訪談中則顯示大陸學生對臺灣的大學院校有較佳的意願興趣度，分析探討之因素多為兩岸學生在同一種語言學習環境裡、離家較近等距離時空因素，而臺灣的大學生在大陸學生的印象中，活潑、熱情、對社團參與度高，加上臺灣的師資水準仍具一定影響力，使大陸學生仍願意選擇在臺灣學習上課，甚至在兩岸高校互相簽定姐妹校關係下，採取學分交換方式，到臺灣擔任交換生。 / By interviewing and analyzing the questionnaires of the mainland students who studied in the universities in Taiwan for one or two semesters, the current research studied the influences of cultures and educations across strait through the exchange student programs. In the recent five years, there has been a big change in the cultural and educational exchange cross strait. In the beginning, there were only less than 10 exchange students from China to study here for only one week or one month, as well as short-term exchanges for summer or winter breaks only. Currently, almost every large-scale of universities in Taiwan, more than ten mainland students attend classes with Taiwan students. For some private universities, more than hundreds, even thousands of mainland students come to study. It has formed a new culture of “mainland students” on campus in Taiwan. This new culture is predicted to be a big trend which quietly changes the environment of higher education system in Taiwan. The objective of this study was to understand the motivations of these students from mainland China to study any program in Taiwan. The results of this study will provide colleges and universities in Taiwan with informative sources for attracting more Chinese students and understanding their needful. Both questionnaire and interviewing methodologies were used for this study. The results show that most of the Chinese students were interested in colleges and universities in Taiwan because students from both sides speak the same language and short distances between China and Taiwan for returning home. The impressions of local students to those Chinese students were active, passions and highly bound to extra curriculum. The level of teaching quality and environment in Taiwan was impressed and effective to the Chinese students. For all of the above mentioned reasons, students from China were still willing to attend the classes in Taiwan for some credit hours through the exchange student programs and mutual beneficial programs.

La liberté de tester au Québec a longtemps été qualifiée de « illimitée ». Dans les faits, une telle liberté signifiait que le de cujus pouvait ne rien laisser à son ou sa conjointe ni à ses enfants. Or, depuis l'introduction des dispositions législatives sur la prestation compensatoire et, plus particulièrement, de celles sur le patrimoine familial et sur la survie de l'obligation alimentaire, l'étendue de cette liberté n'est plus la même. Bien que les Québécois soient toujours libres de déterminer par testament à qui ils souhaitent léguer leurs biens, leur liberté est désormais limitée par ces dispositions législatives impératives qui permettent au conjoint survivant et à la famille immédiate du défunt de réclamer certaines sommes à la succession, et ce, quelles que soient les dernières volontés du de cujus. Ainsi, le patrimoine sur lequel s'exerce la liberté du testateur n'est plus forcément celui sur lequel le défunt pouvait exercer sa volonté pendant sa vie et son mariage. Il n'est donc plus possible de parler de liberté « illimitée» de tester des Québécois. Ce constat quant à l'émergence de restrictions à la liberté testamentaire dans le Code civil nous conduit à nous interroger sur les raisons et les fondements de cette transformation de la liberté de tester et, incidemment, sur la question plus générale de la production et de l'évolution du droit de la famille dans la société. Pour répondre à ce questionnement, cette thèse repose sur une approche socio-juridique selon laquelle il faut rechercher les fondements de l'évolution du droit à l'intérieur des représentations sociales valorisées dans une société et une époque données. Partant du postulat que ce sont les changements dans les représentations sociales qui contribuent à expliquer le passage d'une rationalité sociale à une rationalité juridique, cette thèse dégage par quels acteurs, suivant quelles logiques et dans quels buts ces restrictions à la liberté de tester ont été introduites dans le droit québécois. Une telle façon d'aborder l'évolution du droit à partir de l'évolution des représentations sociales contribue ainsi à « éclairer» l'idée communément véhiculée selon laquelle le droit reflète l'évolution des moeurs. Grâce à une étude des représentations sociales inscrites et retracées dans le discours des acteurs sociaux - mémoires déposés à l'Assemblée nationale, Journal des débats, commissions parlementaires, jurisprudence, doctrine, textes de loi - cette thèse montre que les changements qui ont conduit à restreindre la liberté de tester au Québec ne dépendent pas que des perceptions relatives à la famille et au patrimoine, tel qu'on le rapporte généralement. L'introduction de restrictions à la liberté de tester dans le Code civil semble plutôt résulter d'un compromis entre l'évolution des représentations sociales sur les rapports familiaux et l'évolution des représentations sociales sur le droit, plus précisément quant aux fonctions du droit dans la société et aux conditions de sa cohérence. L'analyse de cette évolution permet enfin d'observer que si le droit des successions a longtemps été une « composante » du droit des biens, il constitue désormais, surtout, une « composante» du droit de la famille. / Formerly the freedom of wiIling in Quebec was considered to be "unlimited", which meant that its scope was such that the deceased could refrain from bequeathing any property at aIl to his or her spouse or children. Following the introduction of legal measures on compensatory allowance and, more particularly, provisions concerning the family patrimony and the survival of the obligation of support, the scope of this freedom is no longer as alI-inclusive as it once was. Although Quebeckers remain free to determine via their last wiIls and testaments to whom they wish to bequeath their property, henceforth their margin of freedom is limited by the preceding legislative changes which entitle the surviving spouse and immediate family of the deceased to claim to certain amounts from the succession, whatever the last will of the deceased may have been. As such, the patrimony upon which the testator now exercises freedom has ceased necessarily to be that which the deceased had control over during his or her life and marriage. It is thus no longer possible to refer to Quebeckers' "unlimited freedom" of wiIling. The emergence of limitations in testamentary freedom in the Civil Code invites us to question the reasons and foundations for this shift in the freedom of willing and, incidentaIly, the more general issue of the reform and evolution offamily law in society. To address these issues, this thesis is founded upon a socio-Iegal approach according to which it is essential to seek out the basis of the evolution of law from within the social representations valued in a society at a given time in its history. Beginning from the postulate that it is the changes in social representations that help to explain the transition from a social rationality to a legal rationality, this thesis illustrates by what actors, foIlowing which lines of logic and to what end these limitations in the freedom of wiIling were introduced into Quebec law. Such an approach to the evolution of the law on the basis of social representations thereby helps "to enlighten" the commonly expressed idea whereby law is a mirror image of mores. Based upon an analysis of social representations recorded and retrieved in the discourse of different social actors, including briefs tabled before the National Assembly and proceedings in the Journal of Debates, parliamentary committees, as weIl as decided cases, doctrine and statutory texts, this thesis seeks to demonstrate how the changes which led to the restriction in testamentary freedom in Quebec extend far beyond perceptions evoking family and patrimony as is generaIly claimed. The introduction of limitations in the freedom of willing in the Civil Code seems rather to result from a compromise between the evolution in social representations regarding family relationships and the evolution in social representations regarding law, more specifically with regard to the functions of law in society and the conditions underlying the law's systemic coherence. Lastly the analysis of this evolution makes it possible to observe that while the law governing successions was for a long time a "component" of property law, henceforth it has specifically gravitated to being a "component" of family law. / "Thèse présentée à la Faculté des études supérieures en vue de l'obtention du grade de docteur en droit (LL.D.)". Cette thèse a été acceptée à l'unanimité et classée parmi les 10% des thèses de la discipline.

在探討願付價格的條件評估法中一種常被使用的方法為“雙界二分選擇法”，並且一個隱含的假設是，所有研究對象皆願意支付一個合理的金額。然而對於某些商品，有些人也許願意支付任何金額；相對的，有些人可能不願意支付任何金額。分析願付價格時若不考慮這兩類極端反應者，則可能會得到一個偏誤的願付價格。本篇研究中，我們提出一個“混合模型”來處理此議題，其中以多元邏輯斯迴歸模型來描述不同反應者的比例，並以加速失敗時間模型來估計願意支付合理金額者其願付價格的分布。此外，我們以關於治療高血壓新藥之願付價格實例，作為實證分析。 / One commonly used method in contingent valuation (CV) survey for WTP (willingness-to-pay) is the “double-bound dichotomous choice approach” and an implicit assumption is that all study subjects are willing to pay a reasonable price. However, for certain goods, some subjects may be willing to pay any price for them, while some others may be unwilling to pay any price. Without considering these two types of the extreme respondents, a wrongly estimated WTP value will be obtained. We propose a “mixture model” to handle the issues in this study, in which a multinomial logistic model is taken to specify the proportions of different respondents and an accelerated failure time model is utilized to describe the distribution of WTP price for subjects who are willing to pay a reasonable price. In addition, an empirical example on WTP prices for a new hypertension treatment is provided to illustrate the proposed methods.