Dissertations / Theses: 'Jacques Maritain'

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BOTTA, GIOVANNI. "JACQUES MARITAIN E GEORGES ROUAULT." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6440.

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La ricerca che ho condotto è stata resa possibile da un lavoro di recupero dei carteggi inediti tra Jacques Maritain e Georges Rouault. Il fondo Rouault-Maritain è collocato attualmente nell’Archivio della Fondazione Georges Rouault di Parigi. La corrispondenza di Rouault è frutto di una donazione di Antoniette Grunelius a Isabelle Rouault, proveniente in parte dall’Archivio Maritain di Kolbsheim. Il difficile lavoro di recupero delle corrispondenze, durato tre anni, è stato reso possibile grazie al concorso attivo dei nipoti di Rouault a Parigi. La corrisponenza epistolare consta di 104 lettere (alcune di queste molto lunghe) e un corpus più ridotto di lettere (circa 30) tra I Maritain e la famiglia Rouault. La prima difficoltà che l’indagine ha richiesto è stata la decifrazione della calligrafia di Georges Rouault, di difficile intelleggibilità. Si è quindi repertoriata una griglia orientativa della morfologia dei caratteri adottati tendenzialmente da Rouault in modo da favorire il lento lavoro di comprensione. Tutte le lettere sono state catalogate secondo un criterio cronologico e attraverso un codice identificativo. Le lettere sono citate secondo questo codice, e dal contesto si evince sempre il mittente e il destinatario. Altra difficoltà incontrata è la struttura sintattica della corrispondenza non chiara e talvolta errata; la velocità e l’urgenza sono i tratti ricorrenti dello stile epistolare di Rouault, almeno nei confronti di Maritain. Questa difficoltà ha quindi originato un lavoro aggiuntivo che ha coinvolto tutta la famiglia Rouault per fornire un senso preciso a ciascuna lettera. La terza fase del lavoro è stata quella della contestualizzazione di ciascuna lettera attraverso la individuazione delle circostanze e delle implicite allusioni. Il tutto è stato corredato da note esplicative a piè di pagina. Per il caso delle lettere di Jacques Maritain la situazione è stata molto più agevole grazie alla ben nota chiarezza calligrafica del filosofo. Il carteggio ha portato alla luce dati inediti che apportano sostanziali integrazioni biografiche e che illuminano molteplici aspetti della relazione fraterna e amicale tra Georges Rouault e Jacques Maritain e le loro rispettive famiglie. L’ultima parte della ricerca si è orientata nell’analisi dei carteggi e nella scoperta di 4 convergenze di natura poetico filosofica tra Rouault e Maritain a partire dagli aspetti inediti rinvenuti nella biografia epistolare e dalle loro opere. The research I conducted was made possible by a process of recovery of unpublished correspondence between Jacques Maritain and Georges Rouault. The fund Rouault-Maritain is currently located in the Archives of the Foundation Georges Rouault in Paris. The correspondence of Rouault is the result of a donation of Antoinette Grunelius Isabelle Rouault, coming in part from the Archives of Maritain Kolbsheim. The hard work of recovery of the matches, which lasted three years, was made possible thanks to the active assistance of the grandchildren of Rouault in Paris. The correspondence consists of 104 letters (some of these very long) and a smaller corpus of letters (30) between the Maritain and family Rouault. The first difficulty that the survey was required to decipher the handwriting of Georges Rouault, of difficult intelligibility. It is therefore repertoriata a grid to orient the morphology of the characters tend adopted by Rouault so as to favor the slow work of understanding. All letters have been cataloged chronologically and through an identification code. The letters are cited according to this code, and the context shows always the sender and the recipient. Another difficulty encountered is the syntactic structure of the correspondence is not clear and sometimes wrong; the speed and urgency are the recurrent features of the epistolary style of Rouault, at least against Maritain. This difficulty has therefore given rise to extra work that involved the whole family Rouault to provide a precise meaning to each letter. The third phase of the work has been to the contextualization of each letter by identifying the circumstances and implicit allusions. All this was accompanied by explanatory footnotes. For the case of the letters of Jacques Maritain, the situation was much smoother thanks to the well-known calligraphy clarity of the philosopher. The correspondence has unearthed new information has emerged that make substantial additions biographical and that illuminate many aspects of the fraternal relationship and friendship between Georges Rouault and Jacques Maritain and their respective families. The last part of the research is focused in the analysis of the correspondence and in the discovery of 4 convergence of poetic philosophical nature between Rouault and Maritain since the new aspects found in the biography and letters from their works.

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2

BOTTA, GIOVANNI. "JACQUES MARITAIN E GEORGES ROUAULT." Doctoral thesis, Università Cattolica del Sacro Cuore, 2015. http://hdl.handle.net/10280/6440.

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La ricerca che ho condotto è stata resa possibile da un lavoro di recupero dei carteggi inediti tra Jacques Maritain e Georges Rouault. Il fondo Rouault-Maritain è collocato attualmente nell’Archivio della Fondazione Georges Rouault di Parigi. La corrispondenza di Rouault è frutto di una donazione di Antoniette Grunelius a Isabelle Rouault, proveniente in parte dall’Archivio Maritain di Kolbsheim. Il difficile lavoro di recupero delle corrispondenze, durato tre anni, è stato reso possibile grazie al concorso attivo dei nipoti di Rouault a Parigi. La corrisponenza epistolare consta di 104 lettere (alcune di queste molto lunghe) e un corpus più ridotto di lettere (circa 30) tra I Maritain e la famiglia Rouault. La prima difficoltà che l’indagine ha richiesto è stata la decifrazione della calligrafia di Georges Rouault, di difficile intelleggibilità. Si è quindi repertoriata una griglia orientativa della morfologia dei caratteri adottati tendenzialmente da Rouault in modo da favorire il lento lavoro di comprensione. Tutte le lettere sono state catalogate secondo un criterio cronologico e attraverso un codice identificativo. Le lettere sono citate secondo questo codice, e dal contesto si evince sempre il mittente e il destinatario. Altra difficoltà incontrata è la struttura sintattica della corrispondenza non chiara e talvolta errata; la velocità e l’urgenza sono i tratti ricorrenti dello stile epistolare di Rouault, almeno nei confronti di Maritain. Questa difficoltà ha quindi originato un lavoro aggiuntivo che ha coinvolto tutta la famiglia Rouault per fornire un senso preciso a ciascuna lettera. La terza fase del lavoro è stata quella della contestualizzazione di ciascuna lettera attraverso la individuazione delle circostanze e delle implicite allusioni. Il tutto è stato corredato da note esplicative a piè di pagina. Per il caso delle lettere di Jacques Maritain la situazione è stata molto più agevole grazie alla ben nota chiarezza calligrafica del filosofo. Il carteggio ha portato alla luce dati inediti che apportano sostanziali integrazioni biografiche e che illuminano molteplici aspetti della relazione fraterna e amicale tra Georges Rouault e Jacques Maritain e le loro rispettive famiglie. L’ultima parte della ricerca si è orientata nell’analisi dei carteggi e nella scoperta di 4 convergenze di natura poetico filosofica tra Rouault e Maritain a partire dagli aspetti inediti rinvenuti nella biografia epistolare e dalle loro opere. The research I conducted was made possible by a process of recovery of unpublished correspondence between Jacques Maritain and Georges Rouault. The fund Rouault-Maritain is currently located in the Archives of the Foundation Georges Rouault in Paris. The correspondence of Rouault is the result of a donation of Antoinette Grunelius Isabelle Rouault, coming in part from the Archives of Maritain Kolbsheim. The hard work of recovery of the matches, which lasted three years, was made possible thanks to the active assistance of the grandchildren of Rouault in Paris. The correspondence consists of 104 letters (some of these very long) and a smaller corpus of letters (30) between the Maritain and family Rouault. The first difficulty that the survey was required to decipher the handwriting of Georges Rouault, of difficult intelligibility. It is therefore repertoriata a grid to orient the morphology of the characters tend adopted by Rouault so as to favor the slow work of understanding. All letters have been cataloged chronologically and through an identification code. The letters are cited according to this code, and the context shows always the sender and the recipient. Another difficulty encountered is the syntactic structure of the correspondence is not clear and sometimes wrong; the speed and urgency are the recurrent features of the epistolary style of Rouault, at least against Maritain. This difficulty has therefore given rise to extra work that involved the whole family Rouault to provide a precise meaning to each letter. The third phase of the work has been to the contextualization of each letter by identifying the circumstances and implicit allusions. All this was accompanied by explanatory footnotes. For the case of the letters of Jacques Maritain, the situation was much smoother thanks to the well-known calligraphy clarity of the philosopher. The correspondence has unearthed new information has emerged that make substantial additions biographical and that illuminate many aspects of the fraternal relationship and friendship between Georges Rouault and Jacques Maritain and their respective families. The last part of the research is focused in the analysis of the correspondence and in the discovery of 4 convergence of poetic philosophical nature between Rouault and Maritain since the new aspects found in the biography and letters from their works.

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3

Pozzebon, Paulo Moacir Godoy. "Fundamentos do pensamento democratico de Jacques Maritain." [s.n.], 1996. http://repositorio.unicamp.br/jspui/handle/REPOSIP/282078.

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Orientador: João C. K. Quartim de Moraes Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas Made available in DSpace on 2018-07-20T23:30:35Z (GMT). No. of bitstreams: 1 Pozzebon_PauloMoacirGodoy_M.pdf: 5686021 bytes, checksum: 058ac6bc50c7b61f249800d6f94b0d6d (MD5) Previous issue date: 1996 Resumo: Não informado Abstract: Not informed. Mestrado Mestre em Filosofia

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4

Nickl, Peter. "Jacques Maritain : eine Einführung in Leben und Werk /." Paderborn : F. Schöningh, 1992. http://catalogue.bnf.fr/ark:/12148/cb35587587j.

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5

Teo, Bernard. "The principle of subsidiarity according to Jacques Maritain." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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6

Guena, Sylvain. "Jacques Maritain et Henry Bars, correspondance (1937-1973)." Brest, 2006. http://www.theses.fr/2006BRES1012.

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Jacques Maritain et Henry Bars ont entretenu une longue et riche correspondance. Ces deux auteurs ont eu une réflexion incluant la philosophie, la spiritualité, la poésie. Auteur d'un essai important sur la pensée de Maritain "Maritain en notre temps" et d'un livre sur le métier d'écrivain et d'interprète spirituel, "La littérature et sa conscience", Henry Bars reste l'exemple du chercheur indépendant, n'acceptatnt de donner son accord, qu'à ce qu'il pense juste. Il fut un grand admirateur du philosophe thomiste, mais resta toute sa vie un penseur solitaire. Une grande amitié le liait à Jacques Maritain. Néanmoins il y eut entre eux des désaccords intellectuels et spirituels. Leur rencontre fut aussi marquée par des drames personnels - deuils, dépressions - dont certaines lettres se font l'écho. Après la mort de Maritain en 1973, Bars devint une référence, un maître, dont la parole fut souvent déterminante. Il mourut en 1991 Jacques Maritain and Henry Bars kept up a lengthy and rich correspondence. Both writers applied their thought to philosophy, spirituality and poetry. As the author of an important essay about Maritain's thought "Maritain in our time", and of a book about the writer's and spiritual interpreter's work "Literature and its conscience", Henry Bars represents the independant searcher who will agree solely with what he thinks is true. He was a great admirer of the thomistic philosopher, and still all his life he remained a solitary thinker. A deep friendchip liked him to Jacques Maritain. Nevertheless, they had intellectual and spiritual disagreements. Their relationship was also marked by personal tragedies - bereavements, depressions - echoed in a few letters. After Maritain's death in 1973, Bars became a reference, a master whose words were often determining. He died in 1991

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7

Lodovici, Umberto <1980&gt. "Jacques Maritain e la teologia politica del Novecento." Doctoral thesis, Università Ca' Foscari Venezia, 2010. http://hdl.handle.net/10579/944.

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8

Marcocci, Giancarlo. "Persona e diritto nel pensiero di Jacques Maritain." Paris, EPHE, 2013. http://www.theses.fr/2013EPHE5013.

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L'objet de la recherche proposée est l'analyse du concept de personne à travers les principaux promoteurs, tels que jacques Maritain. La philosophie de la personne et de la communauté, plus habituellement personnalisme, appartient à un courant de pensée qui est aujourd'hui en cours de réestimation. La difficulté de ce processus, parce qu'il rencontre une certaine résistance propre aux milieux intellectuels, impose a fortiori l'exigence de porter le discours sur la place publique, de manière à attirer l'attention sur les enjeux d'une humanisation des rapports inter-citoyens (intra-cives) et des relations entre société civile et l'État. La méthode d'analyse sera centrée sur le concept de personne étudiée tant comme idée régulatrice que comme concept-clé de l'histoire de la pensée occidentale, redevable d'un double héritage constitué par la tradition philosophique et la tradition théologique issue de la foi en un Dieu révélé. Pour appréhender ce qui émerge actuellement de l'expérience socio-politique et culturelle , je procéderai à l'aide de catégories logico-philosophiques issues des formes de pensée du classicisme, lesquelles fournissent un cadre méthodologique en rapport avec l'exigence de redéfinition des tâches des pouvoirs publics face au développement des procès de «délégitimation » de l'État qui semblent attribuer de compétences normatives directement aux pouvoirs sur nombre aspects «privés» (que l'on pense, par exemple, au phénomène de la «lex mercatoria»). L'enquête sera menée selon deux axes portant sur le discours. L'un, l'axe historique, en partant de l'acceptation moderne du terme d'État, parcourra à rebours et de manière synthétique les étapes de la formation de celui-ci pour arriver à sa redéfinition à la lumière du droit naturel. Cette exigence revêt un caractère urgent à l'époque actuelle où, tant à l'extérieur qu'à l'intérieur de l'État, le droit positif montre clairement les limites, puisqu'il tend à borner la personne humaine à des espaces restreints, en arrivant à trahir les buts mêmes que l'État s'était fixés : être une structure propre à garantir dans sa forme les libertés fondamentales, tenues pour le patrimoine essentiel de la personne humaine, et circonscrivant et limitant, en retour, le pouvoir ou, à tout le moins, ses abus. L'autre, l'axe systématique, se posera la question du rapport de l'homme, à l'époque contemporaine, avec l'État à démocraties pluralistes, où par pluralisme on entend non pas le relativisme éthique ou des valeurs, mais le pluralisme des idées, des fois, des traditions et des langues, cette racine culturelle du vieux continent désormais «perdue». Le Personnalisme, en tant que philosophie autonome mais fondamentalement pétrie de valeurs chrétiennes, nous apparaît adéquat à récupération du rapport entre l'homme et l'État dans la conscience acquise que la survie de l'homme du XXIe siècle est liée au rôle central de la civilisation européenne a toujours accordé à la personne humaine. Cette focalisation, nous la trouvons tant dans les idées chrétiennes de l'homme crée à l'image et à la ressemblance de Dieu, que dans le concept de la philosophie humanisme de la Renaissance ou dans l'humanisme laïc du siècle des Lumières. La laïcité de l'État et la religiosité de l'homme peuvent coexister justement autour de l'idée de respect des droits humains et de la personne The purpose of the proposed research is the analysis of the concept of person through its main promoters, such as Jacques Maritain. The philosophy of the person and the community, more usually known as personalism, belongs to a school of thought which is now being reestimation. The difficulty of this process, because it meets some resistance to own intellectual circles, a fortiori the requirement to wear the discourse in the public square, in order to attract attention to the challenges of humanizing reports inter-citizens (intra-chives) and relations between civil society and the state. The method of analysis will focus on the concept of the person studied both as regulative idea that as a key concept in the history of Western thought owes a double heritage constituted by the philosophical tradition and the theological tradition of the faith after revealed in God. To understand what is emerging from the experience socio-political and cultural life, I will proceed with categories logico-philosophical thought forms classicism, which provide a methodological framework in relation to the requirement of job redesign movements face trial development of "delegitimization" of the State legislation powers directly on many aspects of "private" (one thinks, for example, the phenomenon of "lex mercatoria". The survey will be conducted along two axes on the speech. One of the history axis, starting the modern sense of State, will travel backwards and summarizes the stages of formation of the latte to reach its redefinition in the light of natural law. The requirement is urgent at the present time where both exterior and interior of the state, the positive law clearly shows its limitations, since it tends to limit the human person confined spaces, arriving to betray the very goals that the constitutional state was set: to ensure a proper structure in its fundamental freedoms required for the essential heritage of the human person, and circumscribing and limiting , in return, power or, at least, its abuses. The other axis systematically arise the question of the relation of man to the modern era, with the state pluralistic democracies, pluralism means that by not ethical relativism or values, but pluralism of ideas, time, traditions and languages, the cultural roots of the old continent now "lost". The Personalism as autonomous philosophy but basically steeped in Christian values, seems adequate of the relationship between man and the state in which the consciousness acquired human survival of the XXI century is linked to the central role that European civilization has always placed the human person. This focus, as we find in the Christian idea of man created in the image and likeness of God, the concept of the philosophy Renaissance humanist or secular humanism of the Enlightenment. The secular state and religious rights can coexist just around the idea of human rights and of the person

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Lafargue, Godeleine Rousseau Claude. "Le dilemme de Jacques Maritain : l'évolution d'une pensée en philosophie politique /." Versailles : Éd. de Paris, 2005. http://catalogue.bnf.fr/ark:/12148/cb39971123s.

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Fourcade, Michel. "Feu la modernité? : Maritain et les maritainismes." Montpellier 3, 2000. http://www.theses.fr/2000MON30058.

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Carlson, Allison Doreen, and University of Lethbridge Faculty of Education. "Free will in the educational theory of Jacques Maritain." Thesis, Lethbridge, Alta. : University of Lethbridge, Faculty of Education, 1991, 1991. http://hdl.handle.net/10133/47.

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In Jacques Maritain's text The Education of Man (1962) a Christian perspective affirming the individual's free will is presented. This study examines the validity of Maritain's argument and speculates upon some consequences for public schooling. The conclusions of the study are as follows: First. Maritain's exposition of the existence of absolute free will is unconvincing as it is not successfully reconciled with his religious world view. Second. if Maritain's views may be assumed to complement the religous educational and institutional objectives of Alberta's Catholic schools, the potential for conflict between these views and the 'secular' (i.e. the common goals, contents and processes of all public and separte schools) objectives of Catholic schools exists. vi, 81 leaves ; 28 cm.

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12

Koczela, Jeffrey Lewis. "Maritain and Maharishi on knowing natural law." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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13

Adams, David Alexander. "Mimesis and Modernism: Jacques Maritain's Early Aesthetics." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/20849.

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Jacques Maritain’s early secular aesthetic theories have been interpreted too hastily. The goal of this study is to offer a more accurate reading of them than has been formulated previously. It is also to appraise them, as regards their merits as explanations of concrete phenomena—this has not been done before. In order to achieve these aims, Maritain’s principal early work on aesthetics Art et scolastique will be analysed at length, herein. The problematic methods by means of which the scholarly tradition has interpreted this book will be examined, and their influence on its reception will be assessed. Maritain’s elementary philosophy will be described, insofar as it is related to his early aesthetics. A sketch of Art et scolastique will be drawn, in order to clarify the various purposes to which Maritain puts its disparate sections. This is necessary, if confusion is to be avoided. Maritain’s new early secular aesthetic theories will then be identified, and evaluated. Special attention will be paid to his early theory of mimesis, which is quite ingenious. It will be shown that his new early secular aesthetic theories are far more original and far more penetrating than they have been represented to be, even by those scholars who are most under Maritain’s spell. As a result, it will be seen that these theories deserve much closer consideration than they have so far received.

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Grabetz, Joseph M. "The characteristics of democracy in the political philosophy of Jacques Maritain." Thesis, University of Ottawa (Canada), 1985. http://hdl.handle.net/10393/4850.

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Dickes-Lafargue, Godeleine. "Le dilemme de Jacques Maritain : l'évolution d'une pensée en philosophie politique." Paris 4, 2003. http://www.theses.fr/2003PA040126.

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L'itinéraire politique de Jacques Maritain est complexe et ambigu. Une première approche peut donner l'impression d'une continuité dans sa pensée, pourtant Maritain n'est pas resté fidèle à ses premiers écrits politiques. Du temps des amitiés avec l'Action française, il prend le parti de la contre-révolution. Partant d'une conception pessimiste de l'humanité, il fonde directement sa politique sur le christianisme. Il met tous ses espoirs dans une monarchie tempérée illustrée par le règne de saint Louis ; celle-ci donnant la primauté au spirituel. Cependant, en décembre 1927, Rome condamne l'Action française. Deux ans plus tard paraît Religion et culture qui révèle une nouvelle identité de la pensée politique de Maritain. Il développe alors une conception originale de l'homme et de la société à mi-chemin entre son intransigeance de ses idées de 1920 et la démocratie moderne The philosophical path of Jacques Maritain is complex and ambiguous. A first approach can give an impression of continuity in his thinking. But nevertheless Maritain has not been faithfull to his first political writings. In those times of friendships with l'Action Française, he tooks the option of the counter-revolution. Starting from a pessimist conception of humanity, he founds his politic upon christianicism. He puts all his hopes on a tempered monarchy illustrated by the reign of Saint Louis. This one, giving the primacy to the spiritual. However in december 1927, Rome condemns the Action Française. Two years later is published Religion et culture, which makes known a new identity of the political thought of Maritain. Then, he develops an original conception of the man and the society, half-way between his intransigence of his ideas of 1920 and the modern democracy

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Lot, Frédéric. "Pour une topologie du savoir : en marge de l'oeuvre de Jacques Maritain." Paris 1, 1998. http://www.theses.fr/1998PA010567.

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Le discours de certains scientifiques qui s'approprient des domaines jusque-là réservés à la philosophie, la conscience plus nette des limites de la science, enfin l'existence d'un certain relativisme amènent le philosophe à se reposer aujourd'hui le problème de la distinction, de l'ordre et de la hiérarchie des savoirs. Dès le début de ce siècle, Jacques Maritain (1882-1973), philosophe thomiste, a tenté de répondre à ce problème dans un ouvrage paru en 1932, les degrés du savoir. L'auteur y ordonne les savoirs selon trois degrés d'abstraction et selon le mode de définir de chaque savoir. Les sciences de l'explication définissent par l'essence, les sciences du fait n'atteignant pas celles-ci se contentent de définir par des mesures. Ayant exposé la doctrine de Maritain, nous l'avons soumise à une critique. En effet, il nous a semblé nécessaire de donner aujourd'hui à la distinction entre la science et la philosophie une priorité sur le critère des degrés d'abstraction, tant le rapport entre l'intelligence et le réel diffère dans les deux savoirs. En outre, au terme d'une analyse du livre Z de la métaphysique d’Aristote, le critère du mode de définir a paru insuffisant pour la philosophie dans la mesure où celle-ci cherche à atteindre, au-delà de l'essence, la source radicale de l'intelligibilité du réel, savoir les principes et les causes propres. Cette critique nous a conduit, dans une seconde partie, à établir une organisation du savoir en distinguant premièrement la manière dont chaque savoir aborde le réel, ensuite en structurant la philosophie sur les principes propres. Cette organisation se fonde notamment sur la distinction entre quantité et qualité, sur la découverte des principes métaphysiques - la substance et l'être-en-acte. Ces distinctions laissent place à une certaine unité car toute connaissance se réfère à ce qui est. Finalement par ce travail, nous avons voulu montrer la place et l'importance du regard philosophique : regard plus pauvre, mais plus directement oriente vers la personne humaine, ce qu'elle est, sa destinée ; regard qui s'attache à ce qui détermine le réel ; regard qui ultimement devient sagesse The discourse of certain scientists who appropriate areas until now reserved to philosophy, the sharper awareness of the limits of science and the existence of a certain relativism lead the philosopher to reconsider the problem of the distinction, order and heirarchy of knowledge. At the beginning of the century, the thomistic philosopher Jacques Maritain (1882-1973) attempted to respond to this problem in his work : the degrees of knowledge (1932). The author orders knowledge according to three degrees of abstraction and according to the way by which each defines the reality it considers. Philosophical sciences define by the essence, modem science not being able to reach this level is content to define by measurement. Having first exposed Maritain's doctrine, we then sought to critique it. In fact, it seems necessary to us today to give to the distinction between science and philosophy a priority on the criteria of the degrees of abstraction, so much the link between the intelligence and reality differs in the two types of knowledge. Moreover, after the analysis on book z of aristotle's metaphysics, the criteria on the manner of defining appears to be insufficient in so far as philosophy seeks to obtain, beyond the essence, the radical source of the intelligibility of reality, to know principles and proper causes. This critique has led us, in the second part of the thesis to establish an organization of knowledge in first distinguishing the way in which each knowledge confronts reality and then in structuring philosophy on proper principles. This organization is founded on the distinction between quantity and quality and on the discovery of metaphysical principles - the substance and the being in act. These distinctions leave room for a certain unity because all knowledge is founded on that which exists. Finally by this work, we have wanted to show the place and importance of the philosophical perspective : a poorer perspective but more directly oriented towards the human person, what he is, his destiny ; a perspective that focuses upon that which determines reality ; a perspective that ultimately becomes wisdom

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Jourdain, de Thieulloy Guillaume. "La pensée politique néothomiste : étude à partir du cas de Jacques Maritain." Paris, EHESS, 2002. http://www.theses.fr/2002EHES0055.

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Jacques Maritain fut l'un des chefs de file du néothomisme français, c'est-à-dire du renouveau intellectuel catholique se réclamant de la pensée de saint Thomas d'Aquin. Ce philosophe, collaborateur de Charles Péguy, disciple d'Henri Bergson, se convertit au catholicisme, sous l'influence de Léon Bloy au début du XXe siècle. Après sa découverte de la pensée de Thomas d'Aquin, il prit part en thomiste à la plupart des grands débats intellectuels du siècle. Un temps compagnon de route de l'Action française de Charles Maurras, il quitte ce mouvement après sa condamnation par le pape Pie XI en 1926. Dans les années 30, il fut l'un des mentors du personnalisme et, tout spécialement, de la revue Esprit d'Emmanuel Mounier. S'opposant aux totalitarismes de tout bord, il refusera de prendre parti pour Franco. Cette opposition l'amène à quitter l'Europe au début de la seconde guerre mondiale pour les Etats-Unis. Après la guerre, il fut l'un des inspirateurs du concile Vatican II, notamment de sa déclaration sur la liberté religieuse. Outre son intérêt historique, le cas de Jacques Maritain présente un intérêt théorique. En effet, le philosophe fut l'un des artisans de la réconciliation entre l'Eglise et le monde moderne, notamment sur la question des droits de l'homme. Dans le même temps, Maritain garde un fervent attachement aux principes de la Chrétienté médiévale – en particulier, en ce qui concerne la subordination du pouvoir temporel au pouvoir spirituel Jacques Maritain was a leader of French neothomism, which is an intellectual movement invoking the name of Thomas Aquinas. This philosopher worked with Charles Peguy and Henri Bergson. At the beginning of the XXth century, he converted to Catholicism, under the influence of Leon Bloy. He took part in most of the intellectual debates of this century. During the twenties, he was close to the Action française of Charles Maurras, but left it after the Pope's condemnation in 1926. In the thirties, he was a leader of personnalism and especially of the group “Esprit” of Emmanuel Mounier. During the Spanish civil war, he refused to sustain general Franco. He left Europe for the United States at the beginning of the second world war. After the war, he was one of the most influential thinkers in the second Vatican council, as is seen most clearly in the Declaration on the religious liberty. The case of Jacques Maritain is not only historically interesting, but also theoretically. The philosopher was an advocate of the reconciliation between Church and the modern world, especially on the question of human rights. But he was also attached to the medieval Christendom and to the subordination of the political power to the religious one

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Caria, Roberto. "Lo stato nelle teorie politiche di I. Kant e J. Maritain : una legittimazione tra razionalità e fede /." Roma : Pontificia università gregoriana, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016526831&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Nkulu, Kabamba Olivier. "Ethique et démocratie: la problématique du personnalisme de Jacques Maritain :essai d'éthique politique." Doctoral thesis, Universite Libre de Bruxelles, 1995. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/212507.

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O'Callaghan, M. F. "Jacques Maritain, Karl Rahner and the implicit knowledge of God : a comparative study." Thesis, Lancaster University, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.376432.

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Ward, Raymond. "Collective Agency in Christian Ethics: A Study of Reinhold Niebuhr and Jacques Maritain." Thesis, Boston College, 2014. http://hdl.handle.net/2345/bc-ir:103621.

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Thesis advisor: Lisa S. Cahill This dissertation makes a case for renewed attention to the notion of collective agency and responsibility in Christian ethics. The overarching argument is that the kinds of moral claims we frequently make on social groups cannot be adequately reduced to individual or structural terms, and that a rightly construed sense of collective agency can help fill this conceptual gap. This view is in keeping with important elements of Christian reflection on the nature of social interaction and social life, and the main goal of the dissertation is the development of a model for understanding some groups as collective moral agents. After a survey of treatments of the problem of collective agency and responsibility in the Bible and Christian theology in the introduction, the dissertation turns to the work of two major figures in twentieth century Christian ethics, Jacques Maritain and Reinhold Niebuhr, to provide the central elements of this view of collective agency. Namely, these figures supply contrasting but mutually correcting accounts of individual intersubjectivity, structural non-reducibility, and collective intentionality in social groups. Perspectives from the social sciences and from analytic philosophy help clarify the issues at hand and adjudicate the differences between Maritain and Niebuhr. The dissertation ends with a theological synthesis of the forgoing discussion, proposing a view of the potential for collective moral agency that takes account of the capacity for both friendship and coercion in human intersubjectivity, for both community and conflict in social organization, and for both intentional creativity and impersonal functionality in the interaction of individual and structural elements of social life Thesis (PhD) — Boston College, 2014 Submitted to: Boston College. Graduate School of Arts and Sciences Discipline: Theology

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Pérez, Villalba Alex. "La filosofía de la persona en Jacques Maritain: un desafío a la educación." Tesis, Universidad de Chile, 2004. http://repositorio.uchile.cl/handle/2250/146055.

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Cockerham, David M. "Toward a common democratic faith the political ethics of John Dewey and Jacques Maritain /." [Bloomington, Ind.] : Indiana University, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3238498.

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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2006. "Title from dissertation home page (viewed July 12, 2007)." Source: Dissertation Abstracts International, Volume: 67-10, Section: A, page: 3837. Adviser: Richard B. Miller.

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Werz, Markus. "Approfondir le moment de l'existence : l'homme et sa nature dans le débat entre l'humanisme intégral et l'existentialisme athée." Thesis, Lyon, 2018. http://www.theses.fr/2018LYSE3042.

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L’historien de la philosophie Frédéric Worms distingue plusieurs « moments » dans la philosophie en France au XXe siècle. Le « moment de l’existence » en fait partie. Nous l’approfondissons en retraçant le débat philosophique entre Jacques Maritain et Jean-Paul Sartre au sujet de la nature humaine. Les deux philosophes sont les représentants majeurs de l’humanisme intégral et de l’existentialisme athée. Nos recherches élargissent ce débat en fournissant le contexte philosophique plus large avec la prise en compte du règne de la technique, de l’essor de la phénoménologie et de la menace totalitaire. Au fond du « moment de l’existence » nous retrouvons une interrogation existentielle sur la nature humaine face à sa relativisation technique, philosophique et politique. Nous plaçons la philosophie de Jacques Maritain au centre de nos recherches. Pour nous, on ne saurait pas approfondir le « moment de l’existence » sans l’examen de la contribution philosophique majeure de ce penseur chrétien. Ainsi, nos recherches remplissent un vide dans l’histoire de la philosophie du XXe siècle The French historian of philosophy Frédéric Worms distinguishes several “moments” in the French philosophy of the 20th century. The “moment de l’existence” is one of them. We try to give a deeper account of this moment through the representation of the philosophical debate between Jacques Maritain and Jean-Paul Sartre about human nature. The two philosophers are the major exponents of integral humanism and atheistic existentialism. Our research widens the debate introducing further elements of the philosophical context like the appreciation of the reign of the technology, the ascent of phenomenology and the totalitarian threat. At the deepest of the “moment de l’existence” we find an existential quest for human nature in spite of its technological, philosophical and political relativisation. We place the philosophy of Jacques Maritain in the centre of our research. In our opinion it seems quite impossible to gain a deeper understanding of the “moment de l’existence” without a look at the major philosophical contribution of this Christian thinker. Thus, our research fills a gap in the history of 20th century philosophy

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Duvauchel, Marion. "L' esthétique oubliée de Jacques Maritain : un " chemin de poésie et de raison " : la théorie de l'inspiration et la thèse du double inconscient." Rouen, 2004. http://www.theses.fr/2004ROUEL493.

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Thomiste, Maritain pose au centre de son esthétique une doctrine de l’être et du mystère. Il commence par construire une théorie de l’art enracinée dans les options aristotéliciennes des Scolastiques, où l’art est la notion souveraine. Elle va très vite s’élargir vers une psychologie de l’art et de la création travaillée au plus profond par les deux notions centrales : la poésie et l’intuition. En reprenant les options scolastiques, Maritain projette l’art dans la sphère de la raison. La poésie quant à elle, n’obéit qu’à sa loi. Raison et poésie… Leur alliance difficile articule une psychologie de l’art : « Y a t-il une solution vraiment philosophique au débat de la raison et de la poésie ? Peut-on montrer que, malgré tout, la poésie et l’intelligence sont de même race et de même sang, et s’appellent l’une l’autre ? ». La question est au centre de l’enquête décisive de Jacques Maritain. Il élabore donc une théorie susceptible de rendre compte de l’acte ou du procès créateur, en affrontant en particulier deux notions redoutables : celles de l’inspiration et celle de l’inconscient. Ce qui l'entraîne à un travail d'élucidation philosophique du freudisme et à établir une topique de l’inconscient qui s’appuie sur les travaux de Freud sans y adhérer. C’est ainsi qu’il va élaborer une notion de l’inconscient bien distincte de la topique freudienne. Fondée sur l’idée d’un « double inconscient », elle établit l’existence d’un « inconscient spirituel », à la racine unique de toutes les activités humaines, et seul capable de rendre compte véritablement de l’activité créatrice, de sa singularité et de sa spécificité. Il élargit ensuite cette philosophie à celle d’une philosophie de l’histoire de l’art qui s’ouvre par une analyse de l’évolution artistique de l’humanité : l’« enquête sur les formes typiques ». La philosophie médiévale n’avait pu opérer la difficile soudure entre l’art et la beauté. Maritain l’entreprend. A la suite des Scolastiques, il confère à la beauté un statut de transcendantal, mais d’une coloration particulière. Enfin, il aboutit à une esthétique de la littérature et qui fait de l’œuvre d’art un objet singulier : cosmos, structure et signe à la fois Thomiste, Martian set out in the center of his aesthetic a doctrine of the being and the mystery. He starts by setting up a theory of the art rooted in Aristotle options where art is the main notion. Il will very quickly enlarge towards a psychology of art and creation deeply intermingled by the two central notions: poetry and intuition. In using the scholastic options, Martian throws art into the field of reason. As far as poetry is concerned, it only obeys its law. Reason and poetry… their difficult alliance brings out a psychology of art: “is these a solution to the debate n reason and poetry which is really philosophical? Is it possible to show that, after all, poetry and intelligence belong to same blood and race and call each other? The question is at the center of Jacques Martian decisive inquiry. He therefore developed a theory on the creative act or process confronting two fearsome notions: the inspiration and the unconscious. This leads him towards a philosophical work on freudism and to establish a topic of the unconscious using Freud’s work without supporting it. This is the way he is going to elaborate a notion of the unconscious different from Freudian topic. Set on the idea of a “double unconscious”, it establishes the existence of a spiritual unconscious being the unique root of all human activities and the only one to make u aware of the creative activity, its singularity and his specificity. Afterwards, he enlarges the philosophy to the philosophy of the art history which starts with an analysis of the human artistic evolution : “the inquiry on the topical shapes”. The medieval philosophy could not have fused art and beauty. Martian does it. Following Scholastics, he gives to beauty a transcendental status but with a certain color. Finally, he reaches an aesthetic of literature where the work of art becomes a singular object: cosmos, structure and sign altogether

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May, David Keith. "Individual and collective human rights| The contributions of Jacques Maritain, Gustavo Gutierrez, and Martha Nussbaum." Thesis, The Florida State University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3564926.

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Abstract The proclamation of the Universal Declaration of Human Rights by the United Nations on December 10, 1948 gave birth to the contemporary human rights movement. Despite the worldwide influence the idea of human rights has enjoyed, the concept of human rights has been plagued by a number of criticisms. Among the most pervasive and persistent criticisms of human rights are that they represent an individualist viewpoint, and they are a relative product of Western society that are hardly universal. One purpose of this dissertation is to challenge these criticisms. However, in recent decades the idea of human rights has been expanded past its original individual focus to incorporate the idea of collective, or group rights. The juxtaposition of universal, individual rights with particular, collective rights raises anew the issues of individualism and universalism in the human rights debate. In this dissertation, I compare the work of the French Catholic philosopher Jacques Maritain, the Peruvian theologian Gustavo Gutiérrez, and the American philosopher Martha Nussbaum in order to yield a contextually sensitive natural law approach to human rights that will serve as a common justificatory basis for individual and collective human rights. This common justificatory basis is capable of addressing the questions of individualism and universalism generated by the theoretical tensions generated by the juxtaposition of the Universal Declaration of Human Rights (1948), which enshrines individual, universal rights, and the more recent United Nations Declaration on the Rights of Indigenous Peoples (2007), which enshrines more particularistic, group rights.

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Luiz, Ramon Perez. "A dignidade humana e o totalitarismo: um diálogo entre Jacques Maritain, Hannah Arendt e Giorgio Agamben." Universidade do Vale do Rio do Sinos, 2010. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2049.

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Made available in DSpace on 2015-03-04T21:02:34Z (GMT). No. of bitstreams: 0 Previous issue date: 5 Nenhuma A Dignidade Humana e o Totalitarismo: Um Diálogo entre Jacques Maritain, Hannah Arendt e Giorgio Agamben,. Este estudo propõe estabelecer uma conectividade nos pensamento de J. Maritain, H. Arendt e G. Agamben no que diz respeito à dignidade humana e o totalitarismo, extraindo do pensamento destes autores estas duas categorias. Na primeira parte abordaremos o pensamento e contribuição de Jacques Maritain a partir de seu Humanismo Integral, explorar o seu conceito de pessoa denunciando o modelo marxista soviético como paradigma aviltador a dignidade humana. Em um segundo momento, pesquisamos o pensamento de Hannah Arendt, sua contribuição sobre o totalitarismo e os mecanismos de dominação que este se faz valer e a sua condição humana como resposta ao modelo totalitário, especialmente o nazismo. E por fim, Giorgio Agamben, que nos traz no seu Estado de Exceção a prova e os apontamentos de que o totalitarismo continua a ser uma ameaça presente, agora na forma de exceção jurídica. Concluímos que os ensinamentos Human dignity and the totalitarianism: a dialogue between Jacques Maritain, Hannah Arendt and Giorgio Agamben. This study proposes to establish a connectivity thought j. Maritain, h. Arendt and g. Agambem in respect of human dignity and totalitarianism, extracting thought these two categories of authors. In the first part we will cover the thought and Jacques Maritain, h. Arendt and g. Agamben in respect of human dignity and totalitarianism, extracting thought these two categories of authors. In the first part we will cover the thought and Jacques Maritain contribution from its integral humanism, explore your concept of person denouncing the Soviet Marxist model as paradigm aviltador human dignity. In a second time, we thought xtremeshow Arendt, its contribution on totalitarianism and the mechanisms of domination that asserts and the human response to totalitarian model, especially the Nazism. And finally, Giorgio Agamben, which brings in its state of exception proof and that totalitarianism remains a threat

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Ruguduka, Baleke Stanislas. "Vérité et existence dans la philosophie française contemporaine selon Gabriel Marcel, Louis Lavelle et Jacques Maritain." Lyon 3, 2009. https://scd-resnum.univ-lyon3.fr/out/theses/2009_out_ruguduka_s.pdf.

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La philosophie contemporaine a démontré que la compréhension de la notion de vérité ne devrait plus se limiter à une démarche exclusivement intellectuelle, mais s'élargir à l'ensemble de la vie du sujet. Ce qui implique la prise en compte de son environnement immédiat et lointain, son contexte historique, et sa contingence comme être fini. Contrairement aux systèmes modernes qui ont donné l'illusion d'avoir compris ce qu'est la vérité et de la posséder, nous pensons que, toute recherche exige du philosophe, qu'il postule d'abord à la compréhension de la vérité de sa propre existence. C'est ce qu'ont essayé de faire, Gabriel Marcel, Louis Lavelle et Jacques Maritain. Notre époque a bénéficié d'une réflexion menée par ces philosophe qui ont adopté une posture honnête et authentique, fondée sur l'humilité du chercheur face à la complexité du réel. Ce qui a conduit à la redéfinition de ce concept. Il ne sera plus perçu comme une simple saisie de l'intelligence, fruit de la spéculation objective de la raison, mais une réponse à l'appel d'un Absolu, Inconnaissable et Transcendant. Désormais, tout discours philosophique devra conduire vers un engagement social concret, dans une sincère communication entre les hommes, pour l'avènement d'un monde de dialogue, d'amour, d'espérance et de partage, où chacun accueille l'autre dans sa différence. Ayant limité notre recherche dans l'univers des philosophes français cité plus haut, cette thèse se présente comme un effort de problématisation du concept de vérité aujourd'hui, avec l'expérience existentielle comme postulat de base Contemporary philosophy has demonstrated that the understanding of the idea of truth ought not to be limited any more to a purely intellectual process, but it should encompass the very essence of the subject. This implies taking into account the immediate and distant environment, its historical context and its contingency as a complete being, as opposed to modern systems, which seemed to give the illusion of understanding truth and possessing it. We think that any research requires of the philosopher that he defines the basis of the truth of his own existence. This is what Gabriel Marcel, Louis Lavelle and Jacques Maritain sought to do. Our times have the benefit of the reflection of these philosophers, who in their approach adopted an honest and authentic view based on the humility of the philosopher faced with the complexity of reality. This has led to a redefining of this concept - the fruit of an objective speculation using reason- but an answer to the call of the Absolute, the Unknowable, and Transcendental so that henceforth any discourse must broach upon a social engagement in a sincere communication between men. To bring about a climate of dialogue, love and hope where each individual welcomes the other as different from himself. Having limited our research into the universe of the French philosophers quoted above, this thesis is presented as an attempt to define the problem involved in the concept of truth today , postulating the existential experience as a basic perquisite

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Compagnon, Olivier. "Aux sources de la démocratie chrétienne : Jacques Maritain (1882-1973) et les élites catholiques d'Amérique du Sud." Paris 1, 2000. http://www.theses.fr/2000PA010656.

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Rejetée du paysage intellectuel français depuis la seconde guerre mondiale, l'œuvre du philosophe catholique Jacques Maritain est une référence doctrinale majeure dans la culture politique démocrate-chrétienne en Amérique du sud. Cette influence est d'autant plus paradoxale que Maritain s'est toujours défié des moyens impurs de la politique : philosophe chrétien de la démocratie au travers d'œuvres comme humanisme intégral (1936), christianisme et démocratie (1943) ou l'homme et l'état (1951), jamais il ne s'est voulu le philosophe d'une démocratie chrétienne qu'il jugea toujours de manière critique et sévère. Ce travail vise donc, dans un premier temps, à analyser les causes de cette utilisation politique du maritainisme, en déclinant dans la perspective d'une histoire comparée les différentes lectures qui ont été faites de Maritain par les élites catholiques sud-américaines, des années 20 à la charnière des années 60 et 70. Il s'agit notamment de montrer comment l'œuvre du philosophe français a correspondu à l'horizon d'attente d'une génération de jeunes catholiques, soucieux d'inventer de nouvelles formes d'engagement du chrétien dans la vie de la cite. Par ailleurs, parce que la réception du maritainisme outre-Atlantique s'avère rapidement polémique et suscite de nombreux débats - notamment au moment de la guerre civile espagnole -, elle constitue un prisme précieux afin d'appréhender les lignes de faille qui parcourent le catholicisme sud-américain durant près d'un demi-siècle. Du renacimiento catolico de l'entre-deux-guerres jusqu'aux mutations consécutives au second concile du Vatican, le maritainisme ne cesse d'être une question disputée, qui témoigne efficacement du regard que portent les élites catholiques - dans leur diversité - sur la place de l'église dans le monde moderne.

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Bardou, Jacques. "Penser la liberté à partir d'un dialogue entre Bergson et Maritain." Paris 10, 1995. http://www.theses.fr/1995PA100024.

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Nous commencons par trois chapitres consistant a mettre en regard les biographies de nos deux auteurs. Quatre longs chapitres constituent ensuite le dialogue proprement dit. Nous nous demandons d'abord (chapitre iv) si, comme semble le soutenir bergson, un libre arbitre est indemontrable si cette supposee impossibilite d'analyser la liberte est une manifestation de la possibilite de la liberte. Nous nous demandons ensuite (chapitre v) comment le determinisme (physique ou psychique) constitutif de chaque etre humain peut donner lieu a une responsabilite. Notre chapitre vi aborde, par voie d'approfondissement des chapitres precedents, la question de savoir dans quelle mesure on peut penser une liberte divine comme reponse a la question "pourquoi y a-t-il quelque chose plutot que rien?", question en laquelle bergson croit voir l'enonce d'un faux probleme. Par voie de consequence, notre chapitre vii se demande dans quelle mesur e la philosophie peut avoir a tenir compte d'une eventuelle rencontre entre une telle liberte divine creatrice et la liberte humaine. Autrement dit, il s'agit de savoir dans quelle mesure il convient de donner raison a bergson soutenant que ce chercheur de verite ultime qu'est par definition le philosophe a logiquement a chercher a puiser dans une eventuelle "experience mystique", celle d'autrui ou la sienne. Nous sommes ainsi conduit a mettre en question le sens restrictif que kant donne au verbe "penser" et a situer nos deux auteurs par contraste avec certains aspects de la pensee de descartes, spinoza, leibniz, freud, heidegger, sartre We begin (chapteriv) with three short chapters comparing biographies of both authors. Then, four long chapters constitue the dialogue itself. Firstly we ask wether, as bergson writes, the existence of a free will is improveable and if this supposed inability to analyse freedom is a manifestation of the possibility of freedom. We then ask (chapter v) how the constituent determinism (physical or psychic) of each human being can lead to responsability. By tackling the preceeding chapter in more depth, chapter vi confronts the question of knowing how far one can think of a divine freedom. As the reply to the question "why is there something rather than nothing?", a question in which bergson believes he sees the expression of a non-issue. Consequently, our chapter vii asks how for philosophy can take into account an eventual encounter between such divine creator freedom and human freedom. We are thus lead to question the restrictive meaning th at kant gives to the verb" to think" and to place our two authors in contrast to certain aspects of the thoughts of descartes, spinoza, leibniz, freud, heidegger, sartre

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Philip, Jiji [Verfasser]. "The Human Rights Discourse between Liberty and Welfare : A Dialogue with Jacques Maritain and Amartya Sen / Jiji Philip." Baden-Baden : Nomos Verlagsgesellschaft mbH & Co. KG, 2017. http://d-nb.info/1160314438/34.

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Vinson, Éric. "La mobilisation du "spirituel" en démocratie au XXe siècle : trois exemples français : Jean Jaurès, Jacques Maritain, Lanza del Vasto." Thesis, Paris, Institut d'études politiques, 2015. http://www.theses.fr/2015IEPP0054.

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Icônes humanistes mondiales, Gandhi, Luther King et le Dalaï Lama ont une caractéristique commune : mettre le religieux –envisagé à partir du ''spirituel''– au coeur de leur démarche politique. De quoi singulariser ces ''spirituels engagés'' au sein de l'espace libéral, qui tend à cloisonner le religieux et le politique, surtout en France. Pourtant, des figures politiques du XXe siècle y partagent un certain air de famille avec ces leaders démocratiques originaux, dont Gandhi est le modèle. En effet, parmi bien d'autres (Péguy, Mounier, S. Weil, etc.), trois philosophes contemporains –le socialiste Jaurès (1859-1914), le néothomiste Maritain (1882-1973) et le non-violent Lanza del Vasto (1901-1981)– mettent aussi le ''spirituel'' au centre de leur parcours, même s'ils l'abordent différemment du fait de rapports différents à la religion dominante, le catholicisme. Loin d'une juxtaposition de trois monographies, cette thèse étudie ces cas afin de définir le ''spirituel', terme courant rarement précisé. Elle le conceptualise comme le ''souci du lien avec la réalité ultime'' (l'Absolu, l'Infini, ''Dieu'' pour les croyants), en détaille les effets objectifs (théoriques et pratiques) sur ces ''mystiques militants'' et typifie ceux-ci au sein d'un courant démocratique spécifique, ''spirituel-démocrate''. Peu étudiés jusqu'ici, ces effets sont si déterminants qu'ils impliquent la constitution du ''spirituel'' en catégorie anthropologique, entraînant une re-définition simultanée du politique et du religieux. Ce dernier, ainsi requalifié par le ''spirituel'', peut alors trouver droit de cité dans l'espace public libéral. Et la Théorie politique, l'opportunité d'un nouveau paradigme As global humanist icons, Gandhi, M. L. King Jr. and the Dalai Lama show a common feature : they put religion – seen from its spiritual core – at the heart of their political action. It is then meaningful to single out these spiritual and democratic leaders from the liberal political sphere, where religion and politics tend to be separated, specially in France. Yet, in this country, some political figures of the last century show a kind of family likeness with those original leaders, all of them inspired by Gandhi. Among many others (Péguy, Mounier, S. Weil...), three contemporary philosophers – Socialist J. Jaurès (1859-1914), Neo-Thomist J. Maritain (1882-1973) and Peace activist Lanza del Vasto (1901-1981) – also base their approach on a spiritual ground, in spite of their differences due to their own specific relationship with catholicism, the french predominant religion. Without wandering to historical and biographic details, this doctoral thesis is studying these cases in order to define the ''Spiritual'', which is rarely done. Here, this word is conceptualized as the ''concern of the link with the ultimate reality'' (the Absolute, the Infinite, God for the believers) ; and its objective effects (theoretical and practical) on our ''commited mystics'' are scrutinized, then characterized inside a specific democratic trend. These effects are so decisive that they imply to recognize the ''Spiritual'' as an anthropological category, entailing a simultaneous redifining of the Political and the Religious. The latter, thus being requalified through the ''Spiritual'', can also be admitted in the liberal public sphere, while Political theory can find a new scientific paradigm

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Manaranche, Louis. "Stanislas Fumet (1896-1983). Au service d’une génération intellectuelle." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL116.

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Stanislas Fumet (1896-1983) est un intellectuel catholique dont le rôle, crucial dans des domaines multiples et variés, est méconnu. Éditeur dans la prestigieuse collection du « Roseau d’Or », fondateur de la revue chrétienne Temps Présent, résistant, gaulliste, homme de radio sur France Culture : toutes ces facettes de Fumet ne l’ont pas conduit à être une figure intellectuelle engagée de premier plan. Plus que par une absence de notoriété, cette réalité s’explique largement par la fonction de service, « ancillaire » selon les termes de son filleul Pierre Manent, que Fumet a occupée auprès d’une génération intellectuelle marquée en premier lieu par la figure de Jacques Maritain. Serviteur de celle-ci, Fumet est aussi progressivement devenu au fil des années l’un de ses derniers représentants, assumant un « magistère spirituel dans le temporel » (Jean-Marie Lustiger) durant des années de mutation profonde de celui-ci Stanislas Fumet (1896-1983) was a Catholic intelllectual whose crucial role in many and varied domains is unrecognized. An editor of the prestigious series "Roseau d’Or", founder of the Christian journal Temps Présent, member of the Resistance, Gaullist, broadcaster for the radio station France Culture : none of these facets led to Fumet being in the foregroud of politically committed intellectuals. More than by an absence of fame, this reality can be explained by the supporting (or "ancillary" to use his godson Pierre Manent’s term) role that Fumet played to an intellectual generation marked by Jacques Maritain. Initially this generation’s servant, Fumet gradually became one of its last representatives, taking on a "spiritual magisterium in the temporal" (Jean-Marie Lustiger)

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Bagot, Matthew Jervis. "The Future of Global Governance: Towards a Catholic Contribution Regarding the Idea of State Sovereignty." Thesis, Boston College, 2010. http://hdl.handle.net/2345/3743.

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Thesis advisor: S.J., David Hollenbach This dissertation explores the possible contribution of the Catholic tradition to the current debate in the field of international studies regarding the appropriate role of state sovereignty in global governance. The dissertation addresses the issue from the perspective of ideas, and is divided into three parts. First, it describes how the modern sovereign states system emerged as a result of prior revolutions in ideas about justice and political authority thereby drawing on the work of Daniel Philpott. It then examines the writings of three twentieth-century Catholic writers who treated the issue of sovereignty as part of their reflections on international affairs: Luigi Sturzo, Jacques Maritain, and John Courtney Murray. Finally, the dissertation correlates the work of Sturzo, Maritain, and Murray with a number of contemporary political theorists of cosmopolitan democracy. It argues not only that there are significant similarities between Sturzo, Maritain, and Murray and cosmopolitan theory, but also that the Catholic tradition can complement cosmopolitanism in a helpful manner. Thus the dissertation suggests a way forward for the Catholic tradition with respect to the issue of state sovereignty and global governance, and it provides a challenge to the Catholic community regarding this matter Thesis (PhD) — Boston College, 2010 Submitted to: Boston College. Graduate School of Arts and Sciences Discipline: Theology

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Donoso, Vergara Paula. "Una revisión al concepto de persona y sociedad en cuatro autores comunitarios: Charles Taylor, Alasdair MacIntyre, Jacques Maritain y Emmanuel Mounier." Tesis, Universidad de Chile, 2007. http://www.repositorio.uchile.cl/handle/2250/110784.

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Ruguduka, Baleke Stanislas. "De la transmission au partage des savoirs selon Jacques Maritain et Paulo Freire : prolégomènes à une pédagogie du développement en Afrique." Thesis, Lyon 2, 2009. http://www.theses.fr/2009LYO20093/document.

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La notion du développement de l’Afrique est essentiellement liée à son histoire, et particulièrement à celle des indépendances. Les peuples d’Afrique espéraient que l’accession à l’indépendance politique, allait suivre une indépendance économique, synonyme du développement humain. Mais tel ne fut pas le cas. A son tour, l’éducation, au lieu de former des personnes capables d’apporter leur savoir être et leur savoir faire à la construction d’une société juste pour le développement, elle s’est contenté d’importer la forme scolaire occidentale et de mettre en place des politiques économiques libérales. Aujourd’hui, il n’est plus question de reprendre ce chemin. Le développement n’aura aucun sens s’il n’est pas solidaire, authentique et intégral. Ce travail s’inscrit dans une démarche consistant à construire une version authentiquement africaine du développement. Celle-ci est indissociable d’une philosophie de l’éducation pour l’Afrique, dont l’exploitation et la construction seront les objectifs de cette thèse. Un penseur s’est déjà engagé sur cette voie : c’est Jacques Maritain. En s’opposant à une philosophie libérale de l’éducation, il a ouvert les perspectives d’une éducation au développement solidaire. Dans le contexte de l’Amérique latine, un autre penseur et pédagogue, Paulo Freire, a réfléchi sur un paradigme éducatif alternatif. La recherche d’une nouvelle philosophie éducative pour l’Afrique passe par l’étude comparative de ces deux auteurs contemporains The notion of the development of Africa is primarily tributary to its history and specifically to that of its independence. The African people expected that the accession to political independence would be followed by the economical independence that is instrumental in human development. The African Educational system has imported the western education prototype and has put in place free market policies instead of training/educating/moulding individuals capable of contributing with their intellectual and practical knowledge towards the making of a fair society that enhances development. To date, it is out of question to stick to this model. Development will not have any meaning if it is not genuine, showing solidarity and inclusiveness. This work is intended to conceive a typically genuine African model of development. This is ultimately linked /inseparable to the African philosophy of education whose concerns and making will constitute the objectives of this thesis. A philosopher, Jacques Maritain has already explored that possibility. While opposing the liberal education system, he has opened prospects to education for [development that shows solidarity /communal development] . Within Latin America’s context, another philosopher and educationist, Paulo Freire, has considered an alternative education paradigm. The search for a new philosophy of education for Africa is tributary to the comparative study of these two contemporary scholars

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Haynes, Anthony Richard. "Majesty and poverty of metaphysics : the journey from the meaning of being to mysticism in the life and philosophy of Jacques Maritain." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/33249.

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This study is concerned with the spiritual impetus and the lived dimension of the philosophy of the French Thomist Jacques Maritain in light of John Caputo's Heideggerian critique of Thomist metaphysics. In Heidegger and Aquinas: An Essay on Overcoming Metaphysics, Caputo argues that the thought of Thomas Aquinas, probably the most important and most representative figure of orthodox Catholic thinking, is a paradigmatic case of what Martin Heidegger calls 'ontotheology'. This is the dominating tendency of Western philosophy and theology to view Being not as a mystery, but metaphysically as a mere collection of things which are simply present- external to the human being and the value of which is use. For Aquinas, according to Caputo, God is the highest 'being' that creates other 'beings', and it is in virtue of this relationship that human beings, allegedly made in God's image, view the world simply as a collection of things to be manipulated. The first question constituting this study's point of departure, then, is: if Aquinas is indeed an exemplar of ontotheological thinking, is the same true of Jacques Maritain, perhaps the twentieth century's most influential follower and interpreter of Thomas Aquinas? Yet in the same work Caputo also proclaims that what has been said is not the whole truth about Aquinas, and the argument that his thought is an instance of ontotheology is in fact what Caputo sets out to respond to-for the sake of recovering an Aquinas who was not a 'cold rationalist', but a spiritually gifted contemplative, a Catholic saint. Caputo makes the case that we can, by employing a method of 'retrieval' or 'deconstruction'-inspired by Heidegger and Jacques Derrida-find that which is hidden or left 'unthought' in Aquinas but which nevertheless determines his entire philosophical and religious life. This, Caputo argues, is a pre-metaphysical, mystical tendency directed towards the mystery of being, which overcomes metaphysics and escapes ontotheology. Here I apply this Heideggerian critique and retrieval to Maritain, and I argue that while there is in Maritain the same 'ontotheological' tendency to view reality as a collection of things and God as paradigmatic maker of things-the prima causa so richly expressed in Thomistic doctrines of the 'transcendentals' and participative being-there is in him a deep pre-metaphysical, mystical tendency which is, in fact, far more explicit than in Aquinas. In the first part of the study, I compare the philosophical doctrines and projects of Maritain and his first teacher and guide, Henri Bergson, and then of Heidegger in relation to Maritain. I also give a sketch of Maritain's religious and intellectual development, identifying the key religious and artistic figures involved: the novelist Léon Bloy and the painter Georges Rouault. In light of the philosophical analyses and what can be gleaned from Maritain's biographical notes, his correspondence, and the biographical insights provided by those close to him, I argue that we can see in Maritain the same concern for the question of the meaning of being in relation to human life that we find in Heidegger, and that, like Heidegger, this concern underlies his philosophical thought and serves as the impetus for something beyond philosophy. I show that from his Bergsonian beginnings to his later days as a Little Brother of Jesus, Maritain has a profound sense of the pre-conceptual and intuitive kinds of knowledge that we find in existentialist thinkers such as Heidegger, and also artists and mystics. I posit that while Maritain claims what he calls the 'intuition of being' is the most primordial experience human beings can have of ultimate reality, there is, in fact, an experience, or aspiration to have such an experience, which is even more basic, with greater implications for overcoming metaphysics and ontotheology: mystical communion with ultimate reality. The aspiration for such communion is, I claim, the 'unthought' in Maritain that must be sought out for the purpose of retrieving a Maritain who goes beyond metaphysics. Mapping out the main branches of Maritain's thinking about being in terms of the classical doctrine of the 'transcendentals' and corresponding instances of connatural knowledge, the second part of the study is devoted to finding where, in Maritain's thought, a retrieval might be possible. Examining Maritain's conceptions of the connatural experience-knowledge of the moral good and mystical experience, I conclude that we cannot discover any overcoming of metaphysics and ontotheology in either when they are taken on their own terms. For underlying both conceptions, I claim, is Maritain's 'master concept' of the 'act of existence', or esse, the metaphysical principle which makes it possible for the human being to take hold of their own existence and participate in the moral and divine life. The distinction between esse and the essence of beings (essentia) and a stress on the former, as Caputo argues with regard to Aquinas, in fact only supports Heidegger's thesis on the ontotheological character of Thomist thought. For a stress on esse, the principle by which God creates and sustains things in existence is only the outcome of a preoccupation with conceiving God primarily as the 'maker' of things. And what of esse when it comes to mystical experience? Mystical experience, Maritain says, is that of which metaphysical wisdom 'awakens a desire' even while it is unable to attain it, such that the testimony of it, such as that provided by St. John of the Cross, 'no philosophical commentary will ever efface'. Yet here, too, esse only serves to make an unbridgeable ontological and cognitive divide between God as viewed in terms of His causal transcendence and as an intentional object of consciousness, as presence- something or someone external to oneself. This is so even as one is, in virtue of the connatural experience-knowledge of love, united with Him in 'one spirit', as Maritain says, following St. John of the Cross. Given this, I seek a retrieval of Maritain elsewhere, in the richest and most original areas of his thought: the connatural experience-knowledge of the artist and the relationship between the artist and the mystic. For Maritain, true artists and mystics are not concerned with reducing reality to manageable chunks but with expressing the mystery of reality, and, as I demonstrate in the final two chapters, it is when the vocations of the Catholic artist and the Catholic mystic converge in Maritain's reflections-in the cases of Léon Bloy, St. John of the Cross, and Maritain's wife Raïssa-that we are able to retrieve a Maritain that, while very much remaining a Catholic philosopher, is also a mystic. I claim that it is when his thought is situated in its wider existential and religious context that Maritain as both thinker and contemplative escapes the charge of ontotheology because there exists in him a primordial and utterly determining mystical aspiration to experience a communion in love with ultimate reality, best expressed in terms of poetic and mystical language, rather than the metaphysical language of Thomist philosophy. Essential in demonstrating this are events in Maritain's life as well as people-artists and mystics-who reveal the mystery of Being to him. Toward the end of the study, I claim that this immanent mysticism in Maritain-which, unlike that of Caputo's retrieved Aquinas-balances apophatic and cataphatic elements and, as such, is complex and profound enough to render the categories of contemporary debate on the nature of mysticism and mystical experience in need of revision.

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Dusso, Marcos Aurelio. "Os fundamentos do consenso prático em Jacques Maritain : a construção do consenso, a lei natural, o conhecimento por intuição e a caridade." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2006. http://hdl.handle.net/10183/5427.

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Um rol de Direitos Fundamentais é ficção, como afirma MacIntyre ou MacInerny. Jacques Maritain estabelece uma resposta crítica a estes autores construindo uma fundamentação por meio de um “consenso prático”. O que gera este consenso entre pessoas de concepções de vida diferentes? Para Jacques Maritain o consenso é estabelecido pela Lei Natural, o Conhecimento por Intuição e a Caridade. A presente dissertação aborda estes elementos, mostrando que Jacques Maritain busca-os em Santo Tomás de Aquino, completando o sentido destes conceitos e incorporando-os na Modernidade, como, por exemplo, a dignidade da pessoa humana.

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Davies, Katherine Jane. "Three voices of the interwar French Catholic revival : Jacques Maritain, Charles du Bos and Gabriel Marcel and the tensions of reconciliation with the world." Thesis, University of Manchester, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491665.

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France experienced a flowering of Catholic thought and culture in the interwar years. The dominant scholarly narratives on this renouveau catholique have focused on the construction of a modern Catholic self-identity and the successes of reconciliation between Catholicism and modernity. This thesis explores instead the tensions and aporias that were experienced in that reconciliation, with a specific focus on the difficult relationship between the 'lived' Catholic life and the world of intellectual discourse. It does so through an exploration of three particular 'voices' of the revival, the philosophers Jacques Maritain and Gabriel Marcel, and the literary critic Charles Ou Bos. The thesis is informed by a particular interpretative framework. The ways in which tensions were identified and managed by Maritain, Ou Bos and Marcel, intellectually and spiritually, and the philosophical, political and cultural issues and debates from which they arose, were characterized by the complex interplay of a conceptual and what is called an aesthetic approach to life. It is organized thematically to highlight the particularities of each voice. First, the problematic role of intelligence in dealing with the tensions between contemplation and commitment, or thought and action is examined, specifically the Thomist attempt at synthesis, and the failures of intelligence in living the Catholic life. Second, the Catholic accommodation of the 'tragic' to manage the contradictions involved in political engagement and the conceptual and aesthetic uses of the tragic in ontological commitments and Catholic sanctity are considered. Third, there is an examination of the specifically Catholic tension in the humanis't debates of the time between the individuality of a person and the soul, especially in terms of a pull between an aesthetic-ethical self and a Catholic self. Fourth, there is consideration of the tension between human temporality and the eternal in relation to the operation of temporality in knowledge, and how the configuration of time and the eternal was inextricably bound up with the possibility of grasping 'being'. In addressing the tensions experienced by Maritain, Marcel and Ou Bos, the thesis explores a new dimension of the interwar Catholic revival. In particular, by tapping into their conceptual and aesthetic management of these tensions, an alternative perspective is provided to those that privilege attempts, or the success of attempts, to combine tradition and modernity.

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Santiago, Bráulio Junqueira. "A filosofia do humanismo integral no direito: a contribuição do pensamento de Augusto Comte e Jacques Maritain para o fundamento jusfilosófico dos Direitos Humanos." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/6165.

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Made available in DSpace on 2016-04-26T20:21:45Z (GMT). No. of bitstreams: 1 Braulio Junqueira Santiago.pdf: 334884 bytes, checksum: bdbd57c5b1d50676b767c6ad70d46eb8 (MD5) Previous issue date: 2013-05-28 Facing to my own concerns and this was one of the reasons to write this Thesis I am convinced that is not possible keeping thinking, acting and constructing juridical logical sctructures only trough formal basis. This period has already ended at Law Science and it didn t bring to us generous results. But if we know how to take advantage from its negative side, it will teach us a lot regarding the Law Science s reductionist vision, regardless its nature. Another innovative topic in this Thesis is about the consideration that the necessary demands of formal rationality and systemic consistency Comte under the knowledge of Law Science, precisely in dogmatic area, gathering to the growing complexity of social tensions and atavistic antagonisms to human beings Maritain. We are living in a normative crisis , which often doubts of state legitimacy in its jus-politics decisions. A crisis where the normative decisions are partly legitimate under the aspect of rules production and not of the legislating process, which starts in the beginning of the decision-making until the social efficiency. Ultimately, there are people who are able to find in Law Science not the dogmatic and autist reductionism, but a hope to view the Law as an independent organism perfectly able to think for itself. Besides, we are aware of, in the hodiernal world, it s hard to find anybody who submits to mourir pour les idées (die for an ideal). In the other hand, the scientific world so, Law including is open to the pluralism of ideas, using less absolute truth as premises. Today we know many lives hadn t been lost for nothing! For a truth that is not even useful anymore. I have noticed Science has realized that being humble can expand its research in the field or not so, it could give it more legitimacy in the scientific community. Therefore, I propose a reflection trough another view: considering the hierarchy and the formal aspect of latin Law Science combined with the flexibility and concerns regarding practicing Law to the Anglo-Saxon Law. In an innovative way, with the conciliate which for many apparently were irreconcilable of one of the most important leaders of Humanistic Law, Jacques Maritain, with a great philosopher, systematic organizer and humanity server, not to much reminded lately, Auguste Comte. The fact that I have conciliated ideas apparently irreconcilable, such as Maritain s and Comte s to guide this Scientific Paper, doesn t mean I underestimated all the jus-philosophical background of almost a decade of research. I used, indeed, even not so perceptible, the influences of my Masters for these ten years, as well the books read in the original language or translated about the issue Diante das minhas inquietações e foi esta uma das razões para a confecção desta Tese estou convencido que não mais se pode continuar pensando, agindo e construindo estruturas lógicas jurídicas apenas sob alicerces formalistas. Este ciclo já se esgotou na Ciência Jurídica e não foi um ciclo que nos trouxe generosos frutos. Mas se soubermos tirar proveito do lado ruim dele, poderá nos ensinar bastante acerca das visões reducionistas na Ciência do Direito, seja ela de natureza for. Outro ponto que se inova nesta Tese é a união das consideração de que as exigências imprescindíveis de racionalidade formal e coerência sistêmica Comte , sob o comando da Ciência Jurídica, mais precisamente no campo dogmático, conciliando com a crescente complexidade das tensões sociais e antagonismos atávicos aos seres humanos Maritain. Vivemos assim numa crise normativa onde frequentemente se duvida da legitimidade estatal em suas decisões jus-políticas. Onde as decisões normativas apenas são parcialmente legítimas sob o aspecto de produção de normas e não do processo legiferante que vai desde o ponto inicial da tomada de decisão até a eficácia social. Enfim, ainda há quem encontre na Ciência Jurídica não o reducionismo dogmático e autista mas, sim uma esperança onde vê o Direito não só com pernas próprias para seguir seu melhor caminho mas também com cabeça própria para pensar. Sabemos, outrossim, que no mundo hodierno ninguém mais, ou melhor, dificilmente encontraremos alguém que se sujeite mourir pour les idées, em contrapartida o mundo científico, portanto o do Direito também, está mais aberto ao pluralismo de idéia, utilizando menos verdades absolutas como premissas. Hoje nos sabemos, quantas vidas não se ceifaram por nada! Por uma verdade que já não é mais útil. Hoje noto que a ciência percebeu que ser humilde pode lhe render maior amplidão em sua pesquisa de campo ou não e portanto, mais legitimidade na comunidade científica. Por isso proponho uma reflexão para uma terceira via: sem perder a hierarquia e o aspecto formal que há na Ciência Jurídica de origem latina com a flexibilidade e a preocupação do direito na ordem prática, com o direito nas ruas de origem anglo-saxão. Inovando ainda com a conciliação que para muitos aparentavam inconciliáveis de um dos maiores lideres do Direito Humanístico, Jacques Maritain, com um grande pensador e sistemático organizador servidor da humanidade, pouco lembrado hodiernamente, Auguste Comte. Também o que saliento nesta Tese é a importância de Comte e Maritain na consolidação dos Direitos Humanos por nos compreendidos atualmente. Não é porque conciliei idéias que aparentemente eram a priori consideradas inconciliáveis como de Maritain e Comte para nortear este Trabalho Cientifico, significa que abri mão ou reduzi toda bagagem jus-filosófica de quase uma década de pesquisa. Utilizei, naturalmente, mesmo que imperceptivelmente, as influências de meus Mestres ao longo deste decênio, assim como das obras lidas quer traduzidas para língua pátria quer no original pertinente ao assunto.

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Whitt, Jason D. Harvey Barry. "Transforming views of Baptist ecclesiology Baptists and the New Christendom model of political engagement /." Waco, Tex. : Baylor University, 2008. http://hdl.handle.net/2104/5217.

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Casey, Leigh Anne. "Jacques Maritain, 'l'esprit dur et le coeur doux' : an assessment of his far-reaching and fragmented legacy, including his contribution to Catholic-Jewish relations, as shown through Le paysan de la Garonne." Thesis, University of Warwick, 2014. http://wrap.warwick.ac.uk/66478/.

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Jacques Maritain, although now largely ignored in France except for opportunistic re-appropriations of his work, was and still is highly esteemed in North (and South) America. This thesis examines the extent to which Maritain himself is responsible for the unevenness of his reputation, besides the part played by relevant geopolitical events. It also questions how much his readers have contributed by selecting from the complex mosaic of his work those things which suit their purposes. The thesis examines the core tenet of Maritain’s work: the tension between the ‘esprit dur’ of his inflexible Thomist theology and philosophy and the ‘coeur doux’ of his liberal humanitarianism. This tension is examined from the standpoint of the Second Vatican Council and Maritain’s response to those pivotal years in the Catholic Church, his self-declared testament, Le Paysan de la Garonne. Maritain’s contribution to the Council and its aftermath, especially as applied to consideration of the Church’s position on ‘la question juive’, helped to seal the fate of his jagged reputation. The research analyses Maritain’s key outputs contextually during a period of massive upheaval and shows their expansive influence. The dialogic approach to the works encompasses not only French but North American sources. The thesis also analyses correspondence between Maritain and his close friend Cardinal Journet, which has not before been the subject of significant analysis, enabling a deeper reading of Le Paysan de la Garonne and what lay behind the book, fifty years after its publication. This multi-disciplinary thesis, relevant to French studies, philosophy, intellectual history, politics and religious studies, makes a compelling case for a reappraisal of Maritain’s legacy - an individual so often ‘homme-carrefour’, caught up in key twentieth-century events and yet also having a vital influence on them.

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Manaranche, Louis. "Stanislas Fumet (1896-1983). Au service d’une génération intellectuelle." Electronic Thesis or Diss., Sorbonne université, 2018. http://www.theses.fr/2018SORUL116.

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Stanislas Fumet (1896-1983) est un intellectuel catholique dont le rôle, crucial dans des domaines multiples et variés, est méconnu. Éditeur dans la prestigieuse collection du « Roseau d’Or », fondateur de la revue chrétienne Temps Présent, résistant, gaulliste, homme de radio sur France Culture : toutes ces facettes de Fumet ne l’ont pas conduit à être une figure intellectuelle engagée de premier plan. Plus que par une absence de notoriété, cette réalité s’explique largement par la fonction de service, « ancillaire » selon les termes de son filleul Pierre Manent, que Fumet a occupée auprès d’une génération intellectuelle marquée en premier lieu par la figure de Jacques Maritain. Serviteur de celle-ci, Fumet est aussi progressivement devenu au fil des années l’un de ses derniers représentants, assumant un « magistère spirituel dans le temporel » (Jean-Marie Lustiger) durant des années de mutation profonde de celui-ci Stanislas Fumet (1896-1983) was a Catholic intelllectual whose crucial role in many and varied domains is unrecognized. An editor of the prestigious series "Roseau d’Or", founder of the Christian journal Temps Présent, member of the Resistance, Gaullist, broadcaster for the radio station France Culture : none of these facets led to Fumet being in the foregroud of politically committed intellectuals. More than by an absence of fame, this reality can be explained by the supporting (or "ancillary" to use his godson Pierre Manent’s term) role that Fumet played to an intellectual generation marked by Jacques Maritain. Initially this generation’s servant, Fumet gradually became one of its last representatives, taking on a "spiritual magisterium in the temporal" (Jean-Marie Lustiger)

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Sanches, Everton Luis [UNESP]. "O pensamento humanitário de Charles Chaplin: os interlocutores não-excluídos." Universidade Estadual Paulista (UNESP), 2008. http://hdl.handle.net/11449/103111.

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Made available in DSpace on 2014-06-11T19:32:23Z (GMT). No. of bitstreams: 0 Previous issue date: 2008-11-12Bitstream added on 2014-06-13T21:04:16Z : No. of bitstreams: 1 sanches_el_dr_fran.pdf: 2965019 bytes, checksum: c5a8a94f3a531688f5974767207d5a82 (MD5) Este trabalho procura identificar o pensamento humanitário de Charles Chaplin usando a seqüência que encerra o seu filme “O grande ditador” (The great dictator, 1940 – EUA) como principal fonte de estudo. Propõe-se ainda confrontar o pensamento do ator e cineasta com o “Humanismo Integral” de Jacques Maritain, bem como com a Declaração Universal dos Direitos Humanos, estabelecendo relações entre as partes This work try to identify the Charles Chaplin’s humanitarian thought using the final sequence of the film “The great dictator” (ditto, 1940 – USA) like principal fountain of study. It propose yet to confront the actor’s thought with the “Integral Humanism” of Jacques Maritian, just as with the Human Rights Universe Declaration, make acquaintance between the parts

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Prouvost, Géry. "Thomas d'Aquin et les thomismes : essai sur la philosophie chrétienne et sa constitution." Paris 4, 1994. http://www.theses.fr/1994PA040069.

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Le présent travail s'assigne une triple tâche : donner un sens positif non heideggérien à l'ontothéologie comme figure unique du moment constitué par Thomas d'Aquin ; découvrir dans le mouvement d'une tradition de sept siècles la façon dont on passe de Thomas aux thomismes ; reprendre à nouveau frais la question de la philosophie chrétienne par le biais de l'herméneutique des traditions.

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Goulet, Benoît. "Kierkegaard et l'existentialisme : les lectures mouniériste et maritaine de l'existentialisme moderne et l'héritage de Kierkegaard." Master's thesis, Université Laval, 2005. http://hdl.handle.net/20.500.11794/43587.

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Ce mémoire présente une analyse des influences causées par l’œuvre kierkegaardienne à l’intérieur des différentes conceptions de l’existentialisme du 20e siècle. Considérant tout d’abord deux lectures chrétiennes de l’existentialisme moderne, celle proposée dans l’Introduction aux existentialismes d’Emmanuel Mounier et celle du Court traité de l ’existence et de l ’existant de Jacques Maritain, l’auteur souligne ensuite l’héritage de Kierkegaard et met en évidence l’intérêt porté à la philosophie kierkegaardienne par ces deux penseurs de l’existence du 20e siècle. L’analyse fait ressortir les richesses et les limites de la pensée kierkegaardienne telle que l’appréhendaient Mounier et Maritain, tandis que la présentation de leurs deux conceptions de l’existentialisme aura fait voir comment l’œuvre de Kierkegaard a diversement influencé le cours de l’histoire philosophique.

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Rodrigues, Cândido Moreira [UNESP]. "Alceu Amoroso Lima: matrizes e posições de um intelectual católico militante em perspectiva histórica - 1928-1946." Universidade Estadual Paulista (UNESP), 2006. http://hdl.handle.net/11449/93434.

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Made available in DSpace on 2014-06-11T19:26:39Z (GMT). No. of bitstreams: 0 Previous issue date: 2006-03-29Bitstream added on 2014-06-13T20:34:22Z : No. of bitstreams: 1 rodrigues_cm_dr_assis.pdf: 1115773 bytes, checksum: 44916cb54c3cd6e7631940f8a3a238c6 (MD5) Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) Este trabalho estuda o intelectual católico Alceu Amoroso Lima no período histórico de 1928 a 1946 e tem por objetivo provar que esse intelectual passou do conservadorismo à democracia, nesse espaço de tempo, na medida em que abandonou suas idéias autoritárias - oriundas do contato com Jackson de Figueiredo e com o pensamento e a obra de autores conservadores europeus do século XIX, entre os quais Edmund Burke, Louis-Ambroise De Bonald, Juan Donoso Cortés e, principalmente, Joseph De Maistre. Mais tarde, Alceu Amoroso Lima chegou à democracia por meio do contato pessoal com o filósofo católico francês Jacques Maritain e das leituras que fez de sua obra, concretizando esse processo no início da segunda metade da década de 1940, mais especificamente em 1946. Esse processo de mudança pelo qual Alceu Amoroso Lima passou rumo à democracia ocorreu em um dos períodos mais decisivos da história do mundo contemporâneo, as décadas de 1930 e 1940, momento da ascensão e queda dos totalitarismos, da perseguição a judeus, comunistas, e da fragilidade da liberdade e da democracia. A atuação de Alceu Amoroso Lima no Brasil do governo de Getúlio Vargas carrega consigo o ônus de ser constituída pela defesa do princípio de autoridade e da limitação da liberdade, mas revela também a postura de um intelectual que soube, por meio do contato com a filosofia democrática de Jacques Maritain, abandonar posições insustentáveis e se converter à democracia e à liberdade, ainda em tempo, enquanto outros se mantiveram em silêncio. This dissertation studies the Catholic intellectual Alceu de Amoroso Lima in the historical period from 1928 to 1946 and it was carried out to prove that this intellectual evolved from conservativeness to democracy, in that period, while he discarded his authoritarian ideas - derived from his contact with Jackson de Figueiredo and the thought and works of European conservative writers of the 19th century, such as Edmund Burke, Louis-Ambroise De Bonald, Juan Donoso Cortés and, in particular, Joseph De Maistre. Alceu Amoroso Lima approached democracy by establishing personal contact with the French Catholic philosopher Jacques Maritain and, by reading his works, he accomplished such a process at the beginning of the second half of the 1940s, more specifically in 1946. The evolution process experienced by Alceu Amoroso Lima towards democracy took place in one of the most decisive periods of contemporary world history, the 1930s and the 1940s, with the ascension and fall of totalitarian regimes, the chase after Jews, Communists, and the debility of freedom and democracy. Alceu Amoroso Limaþs action during Getulio Vargasþs government carries the burden of comprising both his defense of the authority principle and freedom restriction, but also shows the posture of an intellectual who, by having close contact with Jacques Maritainþs democratic philosophy, learned how to discard unsustainable positions and, in time, to convert to democracy and freedom, while other ones kept silence.

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Pastrello, Maria. "Le problème du mal et la question de Dieu après Auschwitz : J. Maritain, G. Marcel, E. Lévinas, P. Ricoeur, H. Jonas." Paris 4, 2001. http://www.theses.fr/2000PA040190.

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De quelle facon la philosophie aborde-t-elle le probleme du mal et la question de dieu apres auschwitz ? cette problematique constitue le point de depart du present travail. Si on considere auschwitz comme un lieu et un nom qui renvoie a des evenements precis, et symbolise en meme temps le mal dans ses formes extremes, en particulier la souffrance innocente, au xxe siecle, face a auschwitz, s'estimposee a la philosophie la tache de penser "autrement", en renoncant a la pretention d'expliquer le mal et de justifier dieu a travers la theodicee. Par consequent, c'est l'insuffisance des theories traditionnelles qui est venue au premier plan: les evenements, avec toute leur pesanteur, ont apporte un dementi aux tentatives de depasser le mal par une logique de retribution et de theodicee. Ce mouvement de la pensee contemporaine est illustre par le livre de job: les explications des amis de job face a sa souffrance se revelent insuffisantes et celui-ci, en renoncant a tout comprendre, noue finalement une relation differente avec dieu. Cette hypothese est verifiee en suivant la reflexion de quelques philosophes contemporains: j. Maritain, g. Marcel, e. Levinas, p. Ricoeur, h. Jonas, qui,d'une maniere differente et a partir de traditions philosophiques diverses, ont essaye d'affronter le defi et le drame d'auschwitz, en realisant ou en proposant, sans y reussir completement, comme dans le cas de maritain et de jonas, le depassement de la theodicee. Leur pensee nous permet de frayer un chemin dans la philosophie, pour montrer ses developpements face a l'experience de possibilites extremes de l'action humaine. Or, ce qui apparait c'est le deplacement de la raison du niveau theorique au niveau pratique: si on ne peut pas expliquer le mal, il s'agit de le combattre. Cela ne signifie pas renoncer a la tache de penser, mais faire ressortir un devoir ethique qui est symbolise par le mot de responsabilite. Etre responsable, comme le montrent bien levinas, ricoeur et jonas, est lepropre d'un etre fragile qui se prend soin de la fragilite d'un autre homme et du monde. Dans ce paradoxe se cache la reponse qui est action et devoir, et en meme temps une maniere differente de penser dieu.

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Neau-Dufour, Frédérique. "Ernest Psichari (1883-1914), une vie, un mythe." Paris, Institut d'études politiques, 1999. http://www.theses.fr/1999IEPP0013.

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Ernest Psichari (1883-1914) a fait l'objet de plusieurs biographies, publiées notamment dans l'entre-deux-guerres. S'appuyant presque exclusivement sur les oeuvres à caractère autobiographique laiss2es par Psichari, ces ouvrages ont offert du petit-fils de Renan un portrait idéalisé qui inscrit le jeune homme dans la génération dépeinte par Agathon : adolescent égaré dans les avatars de la modernité, Ernest Psichari rejoint le + droit chemin ; par sa double conversion à l'ordre - militaire en 1904 et catholique en 1913, sous la direction spirituelle du Père Clerissac et de Jacques Maritain. Sa mort sur le champ de bataille, le 22 aout 1914, parachevé ce destin ascendant. Une étude approfondie des abondantes archives privées de la famille Psichari, ouvertes en 1985, et une relecture des livres de psichari, plus romanesques qu'autobiographiques, amènent à nuancer cette présentation. Issu d'une famille d'intellectuels engages en faveur de Dreyfus, Psichari est socialiste dans sa jeunesse, à l'instar de ses deux amis Maritain et Péguy, dont il suit le cheminement vers la foi. Toute sa vie, il conserve une partie de ses idéaux de lycéen et l'instinct de rebellion qui l'habitait alors. Les idées d'autrefois, inspirées de Jaurès ou de Péguy, se fondent dans celles du Psichari chrétien, membre du tiers-ordre dominicain. L'idéologie qui découle de cette double inspiration est mouvante : la mort prématurée de Psichari ne lui a pas laissé le temps d'amener sa pensée à maturité Several biographies have been dedicated to Ernest Psichari (1883-1914). Most of them were published between World War I and World War II. Those biographies are mostly based on idealised autobiographies which depict Ernest Psichari as a young hero lost in modem times, as Agathon puts it. Ernest Psichari became. A soldier in the French army in 1904 and converted to catholicism in 1913 under the influence of Father Clerissac and Jacques Maritain. He became a member of the +tiers-ordre dominicain ; (a group of people who participate in the activities of the Dominican order without being full members of it). He died on the battlefield on 22 august 1914 and his life became a myth because of this tragic death. A thorough study of the abundant private archives of the Psichari family, which were made public in 1985, and the thorough reading of Pscihari's work, reveal another story. Born in a family of intellectuals who defended Captain Dreyfus's cause, Psichari was a socialist in his young days as his two friends Maritain and Peguy. The ideals of his youth influenced all his life. The ideas of Maritain and Peguy, which he embraced during his youth, influenced Psichari as a colonial soldier and mixed in his new Christian faith. It is often hard to reconcile the ideals of Psichari's youth and his Christian faith. His early death came before the full maturity of his ideology. (translation by Frederic Nizard)

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Howell, C. A. "Secular faith and the democratic charter in Jacques Maritain's political philosophy." Thesis, University of Reading, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372660.

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