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Vinolo, Stéphane. "Jean-Luc Marion : apologie de l'inexistence." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK007.
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La phénoménologie de la donation se présente sous la forme d´un projet d´ouverture radicale du champ de la phénoménalité. Après avoir montré que la modernité a enfermé les phénomènes dans des conditions de possibilité dictées par un Sujet, et que la phénoménologie allemande a poursuivi ce geste en indexant les phénomènes sur l´horizon de l´objectité ou de l´étantité, Marion propose de reconduire le geste de la réduction phénoménologique à la seule donation. Ce faisant, il réintroduit en phénoménologie des phénomènes paradoxaux – phénomènes saturés – qui font violence, par excès, aux capacités réceptrices du Sujet. Marion introduit donc en phénoménologie une nouvelle modalité de l´invisibilité (et donc de la visibilité) que nous appelons « inexistence » (en opposition tout autant avec le non-être qu’avec la non-existence), dont la structure est paradoxalement fondée sur celle de l´écrit, puisqu´il s´agit ni plus ni moins, pour elle, que de présenter de façon positive une absence selon la logique de la signification. Ce faisant, et de par cette structure discursive de la visibilité, toute la phénoménologie de Marion peut être lue comme une véritable apologie de l´inexistence<br>The phenomenology of givenness is presented in the form of a project of radical opening of the field of phenomenality. After having shown that modernity has enclosed phenomena under conditions of possibility dictated by a Subject, and that German phenomenology has pursued this gesture by indexing phenomena in the horizon of objectivity or of beingness, Marion proposes to reestablish the gesture of phenomenological reduction to single donation. In so doing, he reintroduces into phenomenology some paradoxical phenomena —saturated phenomena— which violate, by excess, the receptive capacities of the Subject. Marion thus introduces into phenomenology a new modality of invisibility (and thus of visibility) which we call "inexistance" (equally opposed to non-being as to non-existence), whose structure is paradoxically founded on that of writting, since it is neither more nor less, for inexistence, than to present in a positive way an absence according to the logic of meaning. In so doing, and through this discursive structure of visibility, all Marion's phenomenology can be read as a true apology for existence
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Thorn, Kathryn-Joyce. "Love in the philosophical theology of Jean-Luc Marion." Tallahassee, Fla. : Florida State University, 2010. http://purl.fcla.edu/fsu/lib/digcoll/undergraduate/honors-theses/2181915.
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Coutinho, Carolina Detoni Marques Vieira. "Amor e dom na fenomenologia de Jean-Luc Marion." Universidade Federal de Juiz de Fora, 2014. https://repositorio.ufjf.br/jspui/handle/ufjf/496.
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Previous issue date: 2014-02-27<br>CAPES - Coordenação de Aperfeiçoamento de Pessoal de Nível Superior<br>Este trabalho tem por objetivo abordar o pensamento do filósofo francês Jean-Luc Marion
acerca do amor. A busca pela univocidade do conceito filosófico de amor e a relação do
mesmo com o tema do dom articulam-se em sua fenomenologia bastante particular. O amor,
não mais dividido entre, por exemplo, eros e ágape, é tema da redução erótica de Marion,
desenvolvida, principalmente, em sua obra Le phénomène érotique. A pretendida univocidade
radical do amor, nos interpostos limites da fenomenologia e da teologia, em Marion,
relaciona-se diretamente com a ipseidade, a alteridade e o conhecimento que, de Platão a
Santo Agostinho, inserem-se na lógica própria do amor.<br>La proposition de ce travail c’est approcher la pensée du philosophe français Jean-Luc Marion par
rapport à l’amour. La quête vers l’univocité du concept philosophique de l’amour et la relation
de celui-ci avec le sujet du don s’articulent dans sa phénoménologie très particulière.
L’amour, non plus divisé entre, par example, eros et agapè, c’est le sujet de la reduction
érotique chez Marion, developpée surtout dans son oeuvre Le phénomène érotique.
L’intentionée univocité radicale de l’amour, dans les limites interposées de la
phénoménologie et la théologie, chez Marion, s’articulent directement avec l’ipseité, l’alterité
e la connaissance qui, de Platon à Saint Augustin, s’intègrent à la logique même de l’amour.
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Piro, Vincenzo. "Entre phénoménologie et apophatisme : à partir de Jean Luc Marion." Thesis, Lyon, 2017. http://www.theses.fr/2017LYSE3080.
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« Poète et non honnête homme. On ne consulte que l’oreille, parce qu’on manque de cœur » : il y a peut-être une très grande proximité entre cette pensée de Pascal et l’inspiration de la pensée de Marion. Dans l’article « De la “mort de Dieu” aux noms divins » il fait allusion à une logique de la charité à développer, comme tâche pour la pensée. Ce qu’on a tenté de reconstruire, c’est le développement de cette inspiration, en ayant comme point de départ le concept de négation, tel qu’il émerge dans Certitudes négatives. La négation constitue, dans ce texte, par le concept de certitude négative, un troisième élargissement de la phénoménalité, qui saisit non seulement l’excès de l’intuition par rapport aux concepts, mais l’impossibilité que l’excès impose aux concepts. Marion présente un discours sur la limite, transcendantale, à entendre comme le lieu où se donne un degré redoublé de réalité. Cette avancée, qui montre qu’aussi la négation relève de la donation, doit être mise en perspective avec le constat, qui caractérise la fin de Reduction et donation, que la négation, par l’ennui, est la condition pour accéder à la donation. On a essayé d’approfondir ce nœud par la reconstruction de l’émergence de la négation dans la pensée de Marion et de ses caractères, avec une particulière attention au concept de distance et à sa genèse. Par cette voie on a pu mettre en évidence l’articulation concrète et la centralité dans l’œuvre de Marion du rapport entre phénoménologie et apophatisme, et la façon avec laquelle elle peut se développer en une logique de la charité<br>Between phenomenology and apophatism : starting from Jean-Luc Marion « Poet and not honest man. We consult only the ear, because we lack heart ». There is perhaps a great proximity between this thought of Pascal and the inspiration of Marion's thought. In the article « De la “mort de dieu” aux noms divins » he alludes to a logic of charity to develop, as a task for thought. What we have tried to reconstruct is the development of this inspiration, having as a starting point the concept of negation, as it emerges in certain Certitudes négatives. Negation constitutes in this text, by the concept of negative certainty, a third enlargement of phenomenality - after the givenness and saturated phenomena - which captures not only the excess of intuition in relation to concepts, but the impossibility that excess imposes on concepts. Marion presents a discourse on the transcendental limit, to be understood as the place where a redoubled degree of reality is given. This advance, which shows that the negation belongs to the givenness, must be put into perspective with the finding, which characterizes the end of Reduction and givenness, that negation, through boredom, is the condition for accessing the donation. We tried to analyze this crux by reconstructing the emergence of negation in Marion's thought and its characters, with particular attention to the concept of distance and its genesis. In this way it has been possible to highlight the concrete articulation and centrality in Marion's work of the relationship between phenomenology and apophatism, and the way in which it can develop into a logic of charity
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Tabet, Pascale. "Amour et donation dans la phénoménologie de Jean-Luc Marion." Caen, 2015. http://www.theses.fr/2015CAEN1017.
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La phénoménologie de Jean-Luc Marion possède le plus ample horizon : sa philosophie intuitive et pré-réflexive, inscrite au cœur de la saturation, effectue un élargissement du champ de la phénoménalité. C’est dans cet esprit qu’est ici explicité le phénomène érotique décrit par le penseur de la phénoménalité saturée. Cette tonalité affective fondamentale de l’existence est en effet aussi le phénomène-limite qui révèle un excès de sens et d’épreuve débordant et surabondant toute représentation opérée par une conscience intentionnelle et réflexive – parce qu’il porte en lui tout le poids phénoménologique de l’origine. L’amour exige donc une réduction qui ne saurait être comprise qu’à partir d’une phénoménologie radicale de la donation excessive. C’est en ce sens qu’il faut comprendre le donné auquel « réduit » la phénoménologie, donné qui ne s’identifie à aucun étant ni a aucun objet, mais à l’unique donation qui constitue l’essence absolue immanente à toute manifestation. Il est donc montré ici que la réduction phénoménologique implique pour Jean-Luc Marion le renversement et la radicalisation de la phénoménologie classique, celle de ses prédécesseurs Husserl et Heidegger, dont la pensée, ne s’occupant que de l’étant dans son être, reste encore prisonnière de la métaphysique, car elle ne se déploie que dans l’horizon de l’être. La démarche phénoménologique de Jean-Luc Marion est donc interprétée comme une contre-méthode qui m’impose une contre-expérience qui se donne a moi avant toute tentative de ma part de lui assigner un sens, m’excède par son déluge intuitif débordant le concept, du fait de son don généreux de soi. Ce paradoxe phénoménologique que Jean-Luc Marion appelle le « phénomène saturé », et qui décentre la phénoménologie du je transcendantal ainsi que de l’objet intentionnel pour leur substituer un moi adonné qui se reçoit de ce qu’il reçoit – ce paradoxe advient dans l’amour, seule condition ultime de la possibilité du soi, loin de toute exigence ontique et transcendantale et dans le seul horizon de la donation radicale excessive<br>To Jean-Luc Marion’s phenomenology belongs the largest possible horizon: his intuitive and prereflexive philosophy widens the field of phenomenology. The author of this book plans to explain how the erotic phenomenon as a phenomenon of saturation. A fondamental affective tonality of existence which is at the same time a border phenomenon, an excess of sense exceeding any representation of an intentionnal and reflexive consciousness, for it carries the phenomenological weight of the origin. Love demands a reduction, which cannot be understood but by a radical phenomenology of excessive donation. It is in this sense that the datum “reduced” by phenomenology must be understood – which datum is neither a being nor an object, but the sole donation which constitues the absolute immanent essence of manifestation. This research shows that the phenomenological reduction according to j. -l. Marion implies the reversal and the radicalisation of the classical phenomenology of prior thinkers such as Husserl and Heidegger. Indeed, they only focus on the essence of being, and their phenomenology remains a captive of metaphysics, inasmuch as its only horizon is still the horizon of being. The phenomenological method of Jean-Luc Marion is therefore interpreted here as a counter-method which is given to me as a counter-experience before any attempt to give it a meaning: it overcomes me with a flood of intuitions far above the concept, because it gives itself so generously. This phenomenological paradox, which Jean-Luc Marion calls “saturated phenomenon”, drives phenomenology away from transcendental ego and the intentional object, to replace them by a given ego, which receives itself from all it receives. This paradox happens with love, the ultimate condition for the possibility of the self, away from all ontic and transcendental requirement, in the sole horizon of a radical excessive donation
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Roggero, Jorge Luis. "Phénoménologie de la donation, héméneutique et religion chez Jean-Luc Marion." Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL083.
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Le présent travail propose d’examiner le projet phénoménologique de Jean-Luc Marion en le caractérisant comme une herméneutique de l’amour. Il s’agit, ce faisant, de trouver au sein des possibles de la phénoménologie de la donation une réponse aux deux principales objections qu’elle a reçu : l’objection herméneutique (Greisch, Grondin et autres) et l’objection théologique (Janicaud, Benoist et autres). En suivant le modèle de la phénoménologie du jeune Heidegger, la phénoménologie de la donation opère comme une herméneutique en tant qu’elle doit déchiffrer le sens énigmatique du phénomène saturée et elle ne le fait qu’en s’appropriant philosophiquement d’une idée théologique : l’idée de l’amour. L’amour en tant que Grundstimmung fonctionne comme puissance de phénoménalisation de la donation<br>The present work aims to examine Marion’s phenomenological project by characterizing it as a hermeneutics of love. In doing so, I will try to find within the possibilities of the phenomenology of donation an answer to the two main objections it has received: the hermeneutic objection (Greisch, Grondin, and others) and the theological objection (Janicaud, Benoist, and others). Following the young Heidegger’s phenomenology, the phenomenology of givenness operates as a hermeneutics insofar as it must decipher the enigmatic sense of the saturated phenomenon and it does so only by philosophically appropriating a theological
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Lawell, Declan Anthony. "Thomas Gallus, Jean-Luc Marion and the reception of Dionysian Neoplatonism." Thesis, Queen's University Belfast, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491711.
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This thesis is primarily concerned with presenting the philosophical thought of Thomas Gallus (d. 1246). It is thus a contribution to the study of medieval philosophy. Proof is offered for Gallus's authorship of a set of Glosses on the Celestial Hierarchy contained in the Parisian manuscript, Bibliotheque Mazarine, MS 715. Two complete texts of Thomas Gallus (Qualiter vita prelatorum and Spectacula contemplationis) are edited and presented for the first time, as well as many portions of the unedited Explanatio. From these texts, a portrait of Gallus's philosophical views is depicted. On the basis of this presentation, the thesis then seeks to compare Gallus's thought (from the standpoint of the metaphysics of being, with supplementary reference to Thomas Aquinas) with that of Jean-Luc Marion (from the viewpoint of a phenomenology of giving). In particular, the thesis focuses on how the writings of the Pseudo-Dionysius have been received by these respectively pre-modem and postmodern figures. The question guiding this comparison is: Can either of these two modes of discourse allow philosophy the possibility to investigate the Other, where in this thesis the Other is considered under the name of God? Or does deconstruction (represented by the works of Jacques Derrida) prevent philosophy from having any access to the Other?
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Knight, Taylor. "The intimate and the impossible : analogy without similitude in Jean-Luc Marion." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:f5c54e3e-2eab-4c77-a40e-33f719cc0e93.
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In this thesis I argue that the constructive philosophical project of Jean-Luc Marion offers a new way of thinking the analogical relation between God and the human person. I particularly examine his concept of the saturated phenomenon in order to show how we might construct the relation between incommensurable terms (God and the human being) without requiring a similitude to mediate the relation. I argue that for Marion God's transcendence is understood as what he describes as "impossibility" and that his immanence is understood through Augustine's interior intimo meo, the God more intimate to me than I am too myself. I demonstrate that radical immanence is God's transcendence insofar as the event of the impossible precedes the being-possibility correlation of metaphysics. Thus I develop the relation of God and the human being as a coincidence of opposites more than an analogy: the infinite distance of radical alterity becomes a belonging together of the human being with God. As a consequence of this analysis, I develop a new concept of relation, which I call "hyperbolic relation." If similitude always threatens to abolish the alterity of the terms of the relation (as was Barth's objection to the analogia entis), in this case, alterity is maintained not by removing relation but by increasing it to the level of hyperbole. Like Marion's God who is "without Being," this analogy is "without similitude" by means of excess. The concept of God that I develop (impossible as intimate and vice versa) will consequently lead to a deepening of the concept of the human person through the transfiguration that saturation precipitates within the concept of relation.
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Sandru, Adrian Razvan [Verfasser]. "Übermäßige Erfahrung : Eine Auseinandersetzung mit Immanuel Kant und Jean-Luc Marion / Adrian Razvan Sandru." Tübingen : Universitätsbibliothek Tübingen, 2020. http://d-nb.info/1214640168/34.
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Guérette, Rivard Youna. "De la liberté dans l’amour: une étude du Phénomène érotique de Jean-Luc Marion." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/35242.
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Jean-Luc Marion dans son Phénomène érotique (2003) est à la recherche d’un concept, d’une description philosophique de l’amour humain. Selon la méthode phénoménologique qu’il suit, définir l’amour comme phénomène veut dire montrer comment l’amour apparaît pour un « je ». Il s’agit de voir comment on en vient à aimer. Marion décrit la situation où l’amour est donné en s’intéressant à la disposition humaine propice à l’amour. Nous soutenons que la liberté est pour Marion cette disposition essentielle à l’amour. La thèse apparait tout au long de l’oeuvre. Dans notre mémoire, nous tâchons de préciser de quelle liberté parle l’auteur.
Une exégèse du Phénomène érotique nous conduit à identifier deux réponses apparemment opposées à cette question du rôle de la liberté dans l’amour.
(1) Au début de l’oeuvre, Marion soutient la thèse que l’amour apparaît lorsque le sujet renonce à sa position autarcique; celle d’un ego qui se certifie lui-même et le monde. L’amour apparait en dépit d’une liberté comprise comme ce pouvoir a priori du sujet. Pour aimer, il faut entrer dans une certaine passivité et accepter de dépendre d’un ailleurs qui ne peut être maîtrisé.
(2) D’autre part, dans la troisième partie du livre, l’auteur montre qu’il n’y a pas d’amour sans une décision d’aimer et une avance vers autrui, indépendante de toute réciprocité. Autrement dit, pour qu’il y ait amour, il faut aimer sans attendre d’être aimé. « Je deviens amoureux parce que je le veux bien, sans aucune contrainte, selon mon seul et nu désir » (PÉ, 149), écrit Marion. Cette thèse de l’oeuvre a surpris en regard des thèses précédentes de Marion, principalement celles d’Étant donné. L’activité de la subjectivité y avait été réduite par l’auteur à la seule réception du donné, afin de laisser les phénomènes se manifester pleinement. Dans le phénomène érotique, la subjectivité semble récupérer de ses pouvoirs. Certains commentateurs ont vu un retour de transcendantalisme dans cette oeuvre et une contradiction de Marion avec lui-même. Nous faisons la lumière sur ces critiques.
La lecture thématique de l’oeuvre à partir de la question de la liberté nous montre que Marion articule deux conditions nécessaires à l’amour : une ouverture à l’égard d’un ailleurs qui dépasse le je et une avancée libre vers cet ailleurs. Prises l’une sans l’autre, ces deux conditions aboutissent à des apories, ce que nous montrons. L’auteur suggère ainsi que l’amour se trouve quelque part au-delà de cette stricte opposition entre passivité et activité. L’amour pour Marion n’est pas synonyme d’une passion où le sujet verrait tous ses pouvoirs submergés, mais il ne découle pas non plus d’un « volontarisme »; il se situe quelque part dans la synthèse de ces deux moments.
Notre thèse est que l’amour pour Marion va de pair avec la liberté. Mais il s’agit d’une liberté que l’auteur travaille à redéfinir. La liberté en amour prend chez Marion la forme d’un consentement à être affecté, synonyme d’abandon ou de disponibilité. Il ne s’agit ni d’une passivité totale, ni d’un pouvoir a priori, mais d’une capacité au sens qu’elle avait avant Descartes dans la notion latine de capacitas, synonyme de disponibilité d’un accueil. Marion analyse cette disposition dans deux textes précédents, ce qui jette un bon éclairage sur le sens de la liberté dans le Phénomène érotique.
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Haas, Alexander. "Marion, Heidegger, and the question of givenness." Kent State University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=kent1595008180179881.
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Gnada, Boukari Aristide. "Le principe don en éthique sociale et théologie morale : une implication de la philosophie du don chez Derrida, Marion et Bruaire /." Paris : l'Harmattan, 2009. http://catalogue.bnf.fr/ark:/12148/cb41468129g.
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Monge, Rico Gabriel. "The twilight of idolatrous theology an examination of the debate over Jean-Luc Marion's postmetaphysical theology and its implications for theological discourse /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0484.
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Moser, Vincent. "Le sens de la phénoménalisation selon Michel Henry et Jean-Luc Marion : pour une construction phénoménologique : l'auto-hétéro-donation." Université Marc Bloch (Strasbourg) (1971-2008), 2008. https://publication-theses.unistra.fr/public/theses_doctorat/2008/MOSER_Vincent_2008.pdf.
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La « phénoménalisation » chez Michel Henry et chez Jean-Luc Marion signifie respectivement l’auto-affection et la saturation, deux concepts qui impliquent des difficultés : celle-ci est menacée par l’oubli de la différence pathético-extatique ; celle-là par le monisme pathétique. Pour les surmonter, nous élaborons une construction phénoménologique - l’auto-hétéro-donation - qui synthétise ces deux thèses fondamentales : d’une part, la primauté absolue de la donation sur l’objectité et l’étantité ; de l’autre, la dualité de l’apparaître qui se partage entre immanence et transcendance. Nous obtenons ainsi une co-donation, dont le « co- » se définit par référence au modèle heideggérien du « combat originaire » (Urstreit) qui, dans L’origine de l’œuvre d’art, oppose la terre (Erde) et le monde (Welt). Toutefois, pour être plus qu’une pure spéculation, notre construction doit faire l’épreuve des choses mêmes et attester sa fécondité opératoire dans les dimensions pratique, théorique, érotique, éthique de l’expérience. Finalement, la phénoménalisation se révèle une monadisation qui pourrait permettre de poser à nouveaux frais la question de Dieu<br>Enomenalisation » in Michel Henry’s and Jean-Luc Marion’s thoughts means respectively auto-affection and saturation, two concepts that implicate some difficults : this is threatened with omission of the pathetico-extatical difference ; that by pathetic monism. In order to overcome these problems, we elaborate a phenomenological construction – the auto-hetero-donation – that synthetizes these two fundamental propositions : in the one hand, the absolute primacy of donation on objectity and etantity; in the other hand, the duality of manifestation that is compounded of immanency and transcendency. We get thus a co-donation, whose “co- ” is defined by reference to the heideggerian pattern of the “originary struggle” (Urstreit) that, in The origin of the work of art, opposes the earth (Erde) and the world (Welt). However, to be more than a pure speculation, our construction has to be confronted to the things themselves et to attest its operative fecundity in the practical, theorical, erotic and ethic dimensions of experience. Finally, phenomenalisation reveals itself a monadisation that could give us a chance to put in a new way the question of God
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Rumpza, Stephanie Louise. "ThePhenomenology of the Icon: Finite Mediation of an Infinite God." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108574.
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Thesis advisor: Jeffrey Bloechl<br>Is it possible for a finite thing to mediate an infinite God? Would it not be as futile as a hand trying to grasp the entire earth, or a seashell to contain the ocean? A finite thing is by definition limited, and thus its attempt to reveal an infinite God seems to lead immediately to two possible outcomes: (a) idolatry, where the finite fails to adequately capture God, where mediator becomes imposter, and (b) iconoclasm, which recognizes the inevitable failure of mediation and seeks to avoid or destroy any further attempts to carry it out. While taking different courses of action, their opposition reveals a deeper unity: both posit an implicit competition between the infinite God and finite reality. And yet most religions still claim mediation of God is possible. How do they avoid this impasse? To explore this possibility of mediation, I turn to the things themselves, focusing on the particular case of the icon. As something to be looked at, touched, or kissed, the icon reminds us how deeply rooted we are in the senses we prefer to take for granted, and cuts short any attempts to “spirit away” the finite limitations of human existence. The Introduction contextualizes this first problem, but upon turning to the icon in Chapter 1 a second problem immediately arises. What is an icon, and how do we approach it? Aesthetics, history, patristics, and contemporary theology have a legitimate claim on its identity, but also suffer from significant blind spots. By untangling the lines of these debates, I show that two questions critical to my inquiry remain without a satisfactory answer: 1) What is an image, and how does it mediate the truth in what it shows? 2) What would it mean for God to “show” himself? I argue that phenomenology will serve as a productive way forward on both these fronts. Chapter 2 uses the work of Hans-Georg Gadamer to address the first of these questions with a hermeneutic phenomenology of the image. Chapter 3 addresses the second in dialogue with Jean-Luc Marion. Although Marion does engage with the question of the painted icon in several places, the “icon” for Marion is not primarily a question of images, but of the unique way that God shows himself. When combined with Gadamer’s aesthetics this will offer the launching point for my phenomenological analysis of the icon in Chapters 4 and 5. The icon is something to be seen, but also something to be touched and kissed. It is a kind of representational art, with a unique style and clearly defined content, but also embedded in a practice of substitutional prayer and shared with a liturgical community. I show how each of these dimensions of meaningful mediation arises within ordinary human experience and how its structure changes as it is extended in prayer. Chapter 6 closes the inquiry by drawing these particular results into a final and general model of “iconic mediation.” This begins to explain how a finite thing in its limitations and particularities can mediate an infinite God, but only once we have exposed and subverted the layers of iconoclasm implicit in the original question<br>Thesis (PhD) — Boston College, 2019<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Philosophy
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Rumpza, Stephanie Louise. "The Phenomenology of the Icon: Finite Mediation of an Infinite God." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108598.
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Thesis advisor: Jeffrey Bloechl<br>Is it possible for a finite thing to mediate an infinite God? Would it not be as futile as a hand trying to grasp the entire earth, or a seashell to contain the ocean? A finite thing is by definition limited, and thus its attempt to reveal an infinite God seems to lead immediately to two possible outcomes: (a) idolatry, where the finite fails to adequately capture God, where mediator becomes imposter, and (b) iconoclasm, which recognizes the inevitable failure of mediation and seeks to avoid or destroy any further attempts to carry it out. While taking different courses of action, their opposition reveals a deeper unity: both posit an implicit competition between the infinite God and finite reality. And yet most religions still claim mediation of God is possible. How do they avoid this impasse? To explore this possibility of mediation, I turn to the things themselves, focusing on the particular case of the icon. As something to be looked at, touched, or kissed, the icon reminds us how deeply rooted we are in the senses we prefer to take for granted, and cuts short any attempts to “spirit away” the finite limitations of human existence. The Introduction contextualizes this first problem, but upon turning to the icon in Chapter 1 a second problem immediately arises. What is an icon, and how do we approach it? Aesthetics, history, patristics, and contemporary theology have a legitimate claim on its identity, but also suffer from significant blind spots. By untangling the lines of these debates, I show that two questions critical to my inquiry remain without a satisfactory answer: 1) What is an image, and how does it mediate the truth in what it shows? 2) What would it mean for God to “show” himself? I argue that phenomenology will serve as a productive way forward on both these fronts. Chapter 2 uses the work of Hans-Georg Gadamer to address the first of these questions with a hermeneutic phenomenology of the image. Chapter 3 addresses the second in dialogue with Jean-Luc Marion. Although Marion does engage with the question of the painted icon in several places, the “icon” for Marion is not primarily a question of images, but of the unique way that God shows himself. When combined with Gadamer’s aesthetics this will offer the launching point for my phenomenological analysis of the icon in Chapters 4 and 5. The icon is something to be seen, but also something to be touched and kissed. It is a kind of representational art, with a unique style and clearly defined content, but also embedded in a practice of substitutional prayer and shared with a liturgical community. I show how each of these dimensions of meaningful mediation arises within ordinary human experience and how its structure changes as it is extended in prayer. Chapter 6 closes the inquiry by drawing these particular results into a final and general model of “iconic mediation.” This begins to explain how a finite thing in its limitations and particularities can mediate an infinite God, but only once we have exposed and subverted the layers of iconoclasm implicit in the original question<br>Thesis (PhD) — Boston College, 2019<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Philosophy
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Disco, Bernard William. "God's Gracious and Scandalous Gift of Desire: The Liturgy of the Eucharist in Louis-Marie Chauvet's 'Symbolic Exchange' with Jean-Luc Marion's Phenomenology of Givenness and René Girard's Mimetic Theory." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108628.
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Thesis advisor: John Baldovin<br>Traditionally, Church teaching has examined the Eucharist in metaphysical terms (‘what is it?’: substance, presence, and causality) and its liturgical celebration as a sacrifice (a re-presentation of Christ’s self-sacrifice on the cross). Prompted by Vatican II’s exhortation to the faithful for ‘full, conscious, active participation’ in the liturgy (cf. Sacrosanctum Concilium 14, 27, 30), this dissertation re-interprets the Eucharistic liturgy and participants’ role in it through the root metaphor of gift: a gift of desire, which impacts participants’ desires, relationships, and selfhood. It proposes a ‘relational approach’ to the Eucharist by asking: What is going on ‘relationally’ in the Eucharistic celebration? How might the Eucharist impact our desire, relations, identity? How does or ought the liturgy of the Eucharist concern relationships between the participants and others? What specifically does the Church celebrate in its liturgy of the Eucharist? Louis-Marie Chauvet’s ‘symbolic exchange’ model of the Eucharistic Prayer, when put in conversation with both Jean-Luc Marion’s phenomenology of gift and René Girard’s mimetic theory, yields an understanding of the Eucharist as God’s gracious and scandalous gift of divine desire. The gift is gracious as an embodied expression of divine love, and also scandalous as it challenges recipients’ autonomy with a radical call to charity demanding an existential response. This dissertation upholds Christ’s self-gift as the ultimate decision to love in a perfect reversal of sacrificial violence, which Christians are called to imitate. It emphasizes the liturgy’s structure as a dynamic event of being encountered by God’s gift of himself and reception of this gift through particular responses. This understanding aims to re-appropriate traditional Catholic teaching on the Eucharist in more contemporary terms. It aims to explain how ‘fully conscious and active participation’ in the sacred mysteries occurs, that liturgy and life may be more richly interrelated<br>Thesis (STD) — Boston College, 2019<br>Submitted to: Boston College. School of Theology and Ministry<br>Discipline: Sacred Theology
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Littlejohn, Murray Edward. "Contemporary Confessions: Philosophical Engagements With Saint Augustine’s Confessions." Thesis, Boston College, 2019. http://hdl.handle.net/2345/bc-ir:108584.
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Thesis advisor: Richard Kearney<br>By the 20th century the Confessions had become a “classic” of western civilization, yet it seems to elude any easy explanation and categorization. While scholars of Late Antiquity puzzled over the nature, structure, and meaning of the work, a parallel reception was occurring by some of the most original thinkers across both traditions of Contemporary philosophy, including Ludwig Wittgenstein, Martin Heidegger, Hannah Arendt, Hans Jonas, Karl Jaspers, Hans-Georg Gadamer, Paul Ricoeur, Jean-Francois Lyotard, Jacques Derrida, Jean-Luc Marion, Jean Louis Chrétien and Stanley Cavell. This study will focus on four of these thinkers, Wittgenstein, Gadamer, Ricoeur and Marion, and the ways that the Confessions has influenced their attempts to address fundamental questions on subjects ranging from time and memory to history and hermeneutics, evil and the will, the self and personal identity, language and narrative, conversion, skepticism and materialism, God and onto- theology, and ultimately the very practice of philosophy itself, its autobiographical and especially its confessional character. In turn, this study also asks whether the engagements of these highly original contemporary philosophers can uncover new dimensions of this highly original work that has been read and interpreted throughout a centuries-long history of reception. The hermeneutic wager is that the past illumines the present philosophical terrain, but also that present insights allow us to read a classic text of the past with new understanding. This study will benefit from the interconnected nature of the problems that these writers confront, in their “family resemblance” of shared affinities and marked differences. Chapter One, “Scholarly Engagements: A Problematic Classic,” introduces some of the key interpretive problems which arose in the course of a century of scholarly engagements, including occasion, veracity, composition, and sources of Saint Augustine’s Confessions. Chapter Two “The Early Wittgenstein: Tractatus, Testimony and Confession” discusses the confessional philosophy of Ludwig Wittgenstein, and the deep affinities he shared with Saint Augustine in his life and his first major work, the Tractatus Logico-Philosophicus (1922), despite its reception and use as a foundational for Logical Empiricism and its spirited offspring. Chapter Three: “The Later Wittgenstein: Philosophical Investigations as Philosophical Confession” discusses the influence of Saint Augustine on Wittgenstein’s second major work, the Philosophical Investigations (1953), which uses a quotation from the Confessions as a point of departure for his own philosophical confession of errors and temptations. Chapter Four “Saint Augustine and Gadamer: Hermeneutic Anticipations and Affinities” discusses the hermeneutical insights of Saint Augustine, through the ways he encountered or struggled with texts in the Confessions, as well as through his idea of the “inner word” which would be for Gadamer the foundation of a philosophical hermeneutics. Chapter Five, “Ricoeur: Sin, Time, Memory, and Narrative” discusses Ricoeur’s engagement with Saint Augustine on the question of evil as well as his appropriation of the Augustinian aporia of time from the Confessions as pivotal for his narrative turn. Chapter Six, “Jean-Luc Marion’s Confessions” lays out Marion’s phenomenological unfolding of the Confessions beyond and before metaphysics, offering his reading of six dimensions of the inaccessibility of the self explored by Saint Augustine in the Confessions. This study will conclude by highlighting the themes that have suggested themselves across the many readings of this classic text<br>Thesis (PhD) — Boston College, 2019<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Philosophy
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Bocchetti, Andrea. "Simplex sigillum veri : généalogie de l’ego cartésien chez Nietzsche." Thesis, Paris 4, 2012. http://www.theses.fr/2012PA040169.
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Cette thèse a comme objectif de repenser le rapport entre Descartes et Nietzsche à travers une continuité qui se construit sur le fil conducteur thématique du statut cartésien de l’ego. L’interprétation heideggérienne du lien entre Descartes et Nietzsche est pour cette raison fondamentale : en effet, en relevant à l’intérieur ce rapport les signes du déploiement d’un Même qui a marqué l’époque de la métaphysique de la subjectivité, Heidegger définit un espace fondamental commun entre les deux philosophes. Cet espace, qui se développe à partir de l’émergence de l’ego, semble cependant déborder les limites constitutives de la métaphysique, lorsque Nietzsche retrouve dans le commencement cartésien une ouverture de l’ego au sein du vivant interprété comme volonté de puissance. Sa démarche, loin de seulement le néantiser, vise à tra-duire l’ego dans une dimension morphologique : l’ego serait donc l’effet d’une organisation d’une agrégation de forces, qui prennent forme par le biais d’un centre en devenir. Le chemin de la déconstruction nietzschéenne suit des étapes bien précises : en premier lieu, reconduire le statut de l’ego à une égologie de la substance ; en deuxième lieu, déplacer la certitude fondamentale du cogito vers un sentiment de l’ego (Ichgefühl) qui se fixe comme semblant-à-être ; en troisième lieu dévoiler l’ipséité en tant qu’abime, contre toute possibilité d’interpréter le corps comme sujet, ou mieux, comme fondement. C’est en ces termes que la constitution onto-théo-logique de la pensée cartésienne élaborée par Jean-Luc Marion, permet de suivre le chemin nietzschéen : rapporter à l’ego la manière d’être de toutes les substances est le point de départ d’une généalogie qui vise à dépasser l’ego, tout en montrant sa nécessité à être, qui seule permet au vivant de dire je, à savoir d’être<br>The purpose of this doctoral dissertation is to nuance the understanding of the relationship between Descartes and Nietzsche through the cartesian statute of the ego. From this perspective, Heidegger’s interpretation of the link between Descartes and Nietzsche is fundamental. Furthermore, Heidegger defines a fundamental philosophical area explored by both Descartes and Nietzsche. This common area, based on ego’s emergence, tends to exceed the constitutive bounds of metaphysics wherein the Cartesian beginning opens the ego as a form of life within the will to power . His argumentative path leads to a morphological concept of ego— the ego is taken as an effect of the organization of a multiplicity of forces, which take form by becoming a center. The Nietzschean deconstruction is realized through these specific steps: 1) to bring the ego’s statute on an ecology of substance; 2) to dislocate the fundamental certainty of cogito toward an ego-sentiment (Ichgefühl), which situates itself as a seeming-being 3) to reveal the selfness as an abyss, against any interpretations that consider the body as a fundament. At this regard, the onto-théo-logic constitution of Cartesian thought, elaborated by Jean Luc Marion, allows one to follow the Nietzschean approach: by bringing back the ego to the way of being of every substances, it is possible to fix the genealogical starting point to exceed the ego and at the same time to show its necessity to become a being, which only allows life to say I, that is to say to be
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CABRAL, ALEXANDRE MARQUES. "ONTO-THEO-LOGY, MYSTICISM AND REVELATION: THE MYSTICAL HERMENEUTICS IN THE LIGHT OF JEAN-LUC MARION AND ITS CONFIRMATION FROM THE CONFRONTATION WITH THE WORKS OF MASTER ECKHART AND MARTIN LUTHER." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2016. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=28462@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO<br>O objetivo central da presente investigação é o de ressignificar o lógos cristão de modo não metafísico. Para dar conta dessa proposta, assumimos a crise das metanarrativas metafísicas caracterizadas por Heidegger como narrativas onto-teo-lógicas. Com a morte de Deus tal qual anunciada por Nietzsche, os supostos ontológicos da ontoteo-logia se deterioraram. Porquanto historicamente a teologia cristã serviu-se das narrativas metafísicas para legitimar seus discursos, torna-se necessário um outro regime de verdade não onto-teo-lógico para estruturar, no tempo da morte de Deus, as narrativas cristãs. Vislumbramos na obra de Jean-Luc Marion uma possibilidade de reestruturação do lógos cristão, uma vez que ele se abre para a possibilidade de inscrever na filosofia a revelação divina para além da onto-teo-logia. Consequentemente, por meio dele, é possível não somente ressignificar de modo não metafísico o lógos cristão, como também relacionar-se criativamente com a tradição teológica cristã. Por um lado, tal possibilidade é garantida por meio do que entendemos por hermenêutica mística, a saber, a interpretação fundada na mística entendida como experiência fruitiva do mistério divino, experiência essa que desvela um novo horizonte (não metafísico) de inteligibilidade dos discursos teológicos da tradição cristã. A partir da caracterização da hermenêutica mística, ensaiamos um confronto interpretativo com as obras de Mestre Eckhart e Martinho Lutero, com o intuito de assinalar o poder interpretativo mística como hermenêutica. Desse modo, tanto Eckhart quanto Lutero desvelam-se à hermenêutica mística de modo não metafísico, o que exemplifica a possibilidade de ressignificação da tradição cristã no tempo da morte de Deus.<br>The main objective of this research is to reframe the Christian logos of non metaphysical way. To account for this proposal, we assume the crisis of metaphysical meta-narratives characterized by Heidegger as onto-theo logical narratives. With the death of God as is announced by Nietzsche, the ontological assumptions of onto theo-logy deteriorated. Because historically Christian theology served up the metaphysical narratives to legitimize his speeches, it is necessary to another regime of truth not onto-theo-logical to structure, at the time of death of God, the Christian narrative. We see the work of Jean-Luc Marion a chance to restructure the Christian logos, since it opens the possibility to subscribe to the philosophy divine revelation beyond the onto-theo-logy. Consequently, through it, it can not only give new meaning not metaphysical way the Christian logos, as well as to relate creatively to the Christian theological tradition. On the one hand, such a possibility is guaranteed by means of what we mean by mystical hermeneutics, namely, the interpretation based on the mystical understood as fruitive experience of the divine mystery, experience this unveiling a new horizon (not metaphysical) intelligibility of theological discourses Christian tradition. From the characterization of mystical hermeneutics, we rehearse an interpretive confrontation with the works of Meister Eckhart and Martin Luther, in order to mark the interpretive mystical power as hermeneutics. Thus, both Eckhart and Luther unfold to the mystical hermeneutics of non-metaphysical way, which exemplifies the possibility of reinterpretation of the Christian tradition in the time of the death of God.
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Della, Zazzera Anthony. "Rationality, Impossibility, and Analogy: Gadamer's Hermeneutics and the "Theological" Turn in French Phenomenology." Thesis, Université d'Ottawa / University of Ottawa, 2020. http://hdl.handle.net/10393/40898.
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In contemporary, French phenomenology, a debate has arisen concerning whether phenomenology can allow for a certain kind of “theological” consideration. In particular, Jean-Luc Marion argues that the potential of the reduction has not been fully explored and that a full reduction to pure givenness in fact allows one to give an account of the paradoxical experience of the impossible beyond experience, which is described as a phenomenon of revelation and may include a Revelation of God. Marion’s claims have been considered contentious. As I interpret it, the debate plays out between 1) those who also admit that phenomenology can occasion a form of “theological” consideration, but maintain, unlike Marion, that it remains a more existential affirmation of the impossible beyond experience, represented by Jacques Derrida and John Caputo, and 2) those who refuse any role for this impossible beyond experience within phenomenology (and perhaps more generally), and insist that phenomenology be preserved as an essentialist science of the appearances, represented by Dominique Janicaud. I take the positions of Derrida and Caputo, on the one hand, and Janicaud, on the other, to each entail extreme consequences that ought to be avoided—the former resulting in a form of irrationalism and the latter converting phenomenology into a form of pragmatism. Furthermore, I find Marion’s basic claim, that the impossible beyond experience ought to have a role in shaping finite experience, to be worth investigating further. However, Marion concedes too much to the deconstructive position of Derrida and Caputo at the outset, and so I find that the philosophy of Hans-Georg Gadamer provides an opportunity to correct some of the deficiencies in Marion’s position, but also argue to a similar end as he does. I find that Gadamer’s position incorporates an implicit analogical structure between rational experience and the impossible, thereby permitting one to maintain the impossible as impossible, but also affirm a certain possibility for understanding it.
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Vega-Centeno, Máximo. "La dynamique economique de l’innovation de Mario Amendola y Jean-Luc Gaffard." Economía, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/117895.
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Awazi, Mbambi Kungua Benoît. "Donation, saturation et compréhension." Paris 4, 2003. http://www.theses.fr/2003PA040087.
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Pour répondre à la question du statut de l'herméneutique (interprétation philosophique) en régime phénoménologique de l'(auto)-donation pure [J. -L. Marion], nous allons interroger deux stratégies exemplaires et complémentaires d'articulation entre la phénoménologie et l'herméneutique. Il s'agit de la stratégie directe de M. Heidegger dans l'ontologie de la compréhension finie du Dasein et la stratégie indirecte de P. Ricoeur dans l'ontologie ''brisée'' du Cogito ''blessé''. Dans le premier cas de figure [M. Heidegger], le phénomène par excellence est le retrait de l'Être du Dasein [Ereignis], qui demeure dans la dissimulation. La tâche de l'herméneutique est de dévoiler phénoménologiquement les couches originaires de l'Être du Dasein. Dans le deuxième cas de figure [ P. Ricoeur], la tâche de l'herméneutique est d'accéder à l'ipséité du Cogito ''blessé'', par l'interprétation des signes et textes de sa tradition et de sa culture. Le Cogito ''blessé'' est le résultat d'une déconstruction de l'Ego transcendantal qui se pose dans l'existence par la pensée. L'accès à l'ipséité du Cogito ''blessé'' ne se fait qu'indirectement par l'interprétation des signes et des textes, en vue d'une action bonne, dans des institutions justes. L'interrogation du rapport entre la Phénoménologie et l'Herméneutique chez M. Heidegger et P. Ricoeur, va nous donner un certain nombre des paramètres, critères, canons. . . ,pour expliciter la spécificité de l'herméneutique, dans le régime phénoménologique de l'(auto)-donation pure ou de la réduction à la ''pure forme de l'appel'' [ J. -L. Marion]. Si la compréhension occupe une place primordiale dans la phénoménologie herméneutique de M. Heidegger et de P. Ricoeur, alors quel est le statut de la compréhension dans le paradigme du phénomène saturé [J. -L. Marion] ?<br>In response to the question of the status of hermeneutics (philosophical interpretation) within a phenomenological scheme(system) of pure givenness [J. -L. Marion], two complementary and exemplary strategies of articulation between phenomenology and hermeneutics will be examined. It concerns the direct strategy of M. Heidegger in the ontology of the finite understanding of the Dasein and the indirect strategy of P. Ricoeur in the shattered ontology of the weakened Cogito. With regard to the first individual [M. Heidegger] the phenomenon par excellence is the withdrawal of the Being from the Dasein whichs remains in the dissimulation. The task of hermeneutics is to uveil phenomenologically the original layers of the Being of the Dasein. In the second case [ P. Ricoeur], the task of hermeneutics is to reach the identity (Ipseity) of the weakened Cogito by the interpretation of the signs and texts of its traditions and cultures. The weakened Cogito is the result of a deconstruction of transcendantal Ego which arises in existence through thought. Access to the identity (Ipseity) from the weakened Cogito can only occur indirectly through the interpretation of the signs and texts, in view of a good action, in fair institutions. The question concerning the relationship between phenomenology and hermeneutics in M. Heidegger and P. Ricoeur, will give us a certain number of parameters, criteria, rules, in order to explain the specificity of hermeneutics in the phenomenological scheme of pure givenness or of reduction to the pure form of appeal [J. -L. Marion]. If comprehension occupies a primordial place in the hermeneutic phenomenology of M. Heidegger and P. Ricoeur, then what is the status of the comprehension in the paradigm of the saturated phenomenon [J. -L. Marion] ?
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Viri, Federico. "La nozione di « événement » nella fenomenologia francese contemporanea." Thesis, Paris 4, 2014. http://www.theses.fr/2014PA040205.
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Le but de ce travail est de reconstruire la structure théorique et l’aspect historique de la notiond’« événement » dans le milieu de la phénoménologie française contemporaine, et en particulierdans les travaux de J. Derrida, J.-L. Marion et C. Romano. Le processus de reformulation de laphénoménologie qui est l’objet de notre étude s’étend des années 80 aux années 2000 et nepouvait adopter une approche diverse de celle qui consiste précisément dans le développementdu thème de l’événement, dont on a tenté de mettre en lumière les différentes traditions dont ilhérite. Il s’agit en général d’une référence mixte à la phénoménologie heideggerienne del’inapparent et au post-structuralisme. La question du statut de l’anthropos et du futur de laphénoménologie demeure en arrière-fond grâce aux questions ouvertes par la notion d’ «événement »<br>The purpose of this work is to provide a theoretical and historical reconstruction of the notion of« event » in the field of French contemporary phenomenology and as it is developed in the worksof three main authors, notably J. Derrida, J.-L. Marion et C. Romano. The starting point of thework is in the attempt to reform French phenomenology from 80’s till nowadays through theconcept of event. Accordingly, the heritage of French contemporary phenomenology is identifiedin the tangle of Heidegger’s inapparent phenomenology as well as in post-structuralism. Thequestions cornering the definition of anthropos and the future of phenomenology are thereby inbackground
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Ballouard, Jean-Marie. "Espèces charismatiques, espèces locales et serpents en éducation à l'environnement : évaluation sur dix pays de la perception des enfants à protéger la faune et importance de l'expérience de terrain." Poitiers, 2010. http://theses.edel.univ-poitiers.fr/theses/2010/Ballouard-Jean-Marie/2010-Ballouard-Jean-Marie-These.pdf.
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L'éducation à l'environnement est indispensable pour pallier l'érosion de la biodiversité. Les médias et l'école ont une place importante dans la sensibilisation du public, mais ils diffusent presque exclusivement des images et des messages basés sur une biodiversité spectaculaire, exotique et lointaine (ours polaire, baleinzs. . . ). L'éducation scolaire a donc un rôle important pour étendre la connaissance des enfants vers une gamme étendue d'organismes. Grâce à des questionnaires écrits diffusés dans dix pays en Europe (7), Afrique (1), et Asie (2), nous avons sondé chez des écoliers (âgés de 7 à 14 ans) leur perception des animaux. Le constat est alarmant : les enfants sont déconnectés de leur environnement local. Miroirs des médias, les enfants ont une vision restreinte de la biodiversité à protéger, limitée à quelques animaux qu'ils ont vu sur des écrans de TV ou d'ordinateur. Mais l'enquête réalisée sur la perception des serpents pour les enfants montre que ceux-ci ont une aversion modérée et que la plupart expriment leur envie de les protéger, ce qui est très encourageant. Nous avons emmené près de 600 élèves découvrir sur le terrain les espèces locales de serpents. Grâce à l'activation du canal affectif, la grande majorité des enfants sont prêts à protéger préférentiellement les serpents, au même titre que les pandas. L'ensemble de ces résultats montre tout d'abord une nette défaillance du système éducatif qui favorise l'information dogmatique et virtuelle au détriment des sorties de terrain et des expériences concrètes avec la nature. Celles-ci sont pourtant essentielles pour connecter les enfants avec l'environnement local et favoriser des comportement positifs nécessaires à la préservation de la biodiversité. Pour faire des progrès et étendre l'intérêt des enfants pour un maximum d'espèces, il est essentiel de travailler avec des espèces soit disant impopulaires telles que les serpents, que les enfants adoptent très vite<br>Environmental education is one of the main tools to overcome the current loss of biodiversity. Media and school occupy a central place to educate public, but they broadcast almost exclusively messages based on few spectacular and exotic animals (polar bear, whales…). Scholar education has a crucial role to promote knowledge, awareness, of schoolchildren and thus their willingness to protect a wide range of organisms, including less popular species. Using written questionnaires, we surveyed in ten different countries on Europe 7, Africa 1, and Asia 2, the perceptions of schoolchildren aged from 6 to 14 years for animals. The outcome is alarming: schoolchildren are disconnected from their local environment. Mirroring media, schoolchildren can list very few animal species requiring protection which they watched on TV screens. However, a survey of the perception of schoolchildren for snakes showed a moderate aversion level and a clear willingness to protect them, a surprising and encouraging result. We brought almost 600 children to discover native snakes through field experiences. Via the activation of the affective channel, almost all the children expressed their willingness to protect snakes, at the same level than panda and other loveable species. This study reveals the failure of the scholar educational system that focuses on dogmatic message, virtual information and intellectual approach to the detriment of field trips and physical contact with wildlife. A concrete approach of biodiversity is however essential and urgent to reconnect children with their local environment. Our results reinforce the (so far) fruitless message that schoolchildren should be bring into the field to generate positive attitude and behaviour toward the protection of the biodiversity. Environmental education should not neglect unpopular organisms declared. To progress, significant efforts must be produced to not limit conservation messages and actions to few iconic species
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Fichet, Pierre-Jean. "Immanence et transcendance : recherches phéménologiques sur l'articulation de l'intuition et de l'intentionnalité." Thesis, Nice, 2014. http://www.theses.fr/2014NICE2009.
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La présente recherche met en évidence un phénomène qui est le fond commun des manières d’apparaître analysées par la phénoménologie française contemporaine. Ce phénomène est mis en évidence par l’analyse des œuvres de Jean-Luc Marion, Mihel Henry et Emmanuel Lévinas. L’analyse de l’œuvre de Marion permet de définir la métaphysique : celle-ci considère que l’apparaître est nécessairement la prérogative d’un Je. Contre cette idée, la phénoménologie met en évidence un phénomène qui apparaît avant qu’un Je ne s’en reçoive. Ce qui se montre ainsi de soi-même est le phénoménal. C’est sur fond de ce phénoménal que la donation se déploie, et si la donation ne donne plus son contenu à l’apparaître, elle est déploiement des phases qui structurent la phénoménalité. L’analyse de l’œuvre de Henry permet de distinguer la manière d’apparaître du phénoménal de celle du Je. Le contenu de l’apparaître du phénoménal est identiquement sa manière d’apparaître, et en cela le phénoménal est affectivité. Mais cette affectivité est impersonnelle et se dit d’une foison de tonalités affectives. Elle doit donc être distinguée du fait de se sentir soi-même considéré en lui-même qu’est cette essence de l’affectivité où le Soi se saisit de son ipséité. L’analyse de l’œuvre de Lévinas permet de décrire le déploiement des phases de la phénoménalité en deux mouvements. Par un mouvement d’en-stase, l’essence de l’affectivité se distille du phénoménal. Par un mouvement d’extase, le gouffre de l’« il y a », l’idée d’infini et la distance phénoménologique s’évaporent du phénoménal. L’unité de ces deux mouvements contraires est nommée diastase, et cette diastase est comprise comme quête d’emphase<br>This researh highlights a phenomenon that is the common bakground of the various modes of manifestation analysed by the french contemporary phenomenology. That phenomenon is highlighted by the analysis of the works of Jean-LucMarion, Mihel Henry and Emmanuel Levinas. The analysis of the works of Marion brings us to a definition of the metaphysics : it considers that the manifestation is always the prerogative of a subject. Against this idea, the phenomenology highlights a phenomenon that appears before any subject. The phenomenon that shows itself that way is the phenomenal. It’s on that that the donation spreads, and if that donation does not give its content to the manifestation, it is the deployment of the phases that structure the phenomenality. The analysis of the works of Henry brings us to a distinction between the way that the phenomenal appears and the way that the ego appears. The contents of the manifestation of the phenomenal is also its way of appearance, and in that sense, the phenomenal is affectivity. But that kind of affectivity is impersonal, and concerns an abundance of affective qualities. It must be distinguish from the fact to feel itself considered in itself whih is that essence of affectivity on whih the self seize its selfhood. The analysis of the works of Levinas allows a description of the deployment of the phases of the phenomenality in two movements. By a movement of enstasis, the essence of affectivity gets distilled from the phenomenal. By a movement of extasis, the gulf of the « there is », the idea of infinity, and the phenomenological distance, evaporates from the phenomenal. The unity of these two movements is called diastasis
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Kallenbach, Mario [Verfasser], Georg Akademischer Betreuer] Pohnert, Ian T. [Akademischer Betreuer] [Baldwin, and Jean-Luc [Akademischer Betreuer] Wolfender. "The ecological role of the activation of oxylipin biosynthesis in plants as a response to insect herbivory / Mario Kallenbach. Gutachter: Georg Pohnert ; Ian T. Baldwin ; Jean-Luc Wolfender." Jena : Thüringer Universitäts- und Landesbibliothek Jena, 2012. http://d-nb.info/1027707564/34.
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Oppermann, Alexander [Verfasser], Jean-Pierre [Akademischer Betreuer] Seifert, Jean-Pierre [Gutachter] Seifert, Marian [Gutachter] Margraf, and Frederik [Gutachter] Armknecht. "Secure cloud computing in legal metrology / Alexander Oppermann ; Gutachter: Jean-Pierre Seifert, Marian Margraf, Frederik Armknecht ; Betreuer: Jean-Pierre Seifert." Berlin : Technische Universität Berlin, 2020. http://d-nb.info/1206245611/34.
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Shastry, Bhargava [Verfasser], Jean-Pierre [Akademischer Betreuer] Seifert, Jean-Pierre [Gutachter] Seifert, Marian [Gutachter] Margraf, Konrad [Gutachter] Rieck, and Aurélien [Gutachter] Francillon. "Compiler assisted vulnerability assessment / Bhargava Shastry ; Gutachter: Jean-Pierre Seifert, Marian Margraf, Konrad Rieck, Aurélien Francillon ; Betreuer: Jean-Pierre Seifert." Berlin : Technische Universität Berlin, 2018. http://d-nb.info/1168323819/34.
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MARTIN, SCHERRER SCHERRER FREDERIQUE Gaubert Serge. "Poésie et peinture à travers l'oeuvre de Jean Tardieu /." [S.l.] : [s.n.], 1994. http://theses.univ-lyon2.fr/sdx/theses/lyon2/1994/martin-scherrer_f.
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Martin-Scherrer, Frédérique. "Poésie et peinture à travers l'oeuvre de Jean Tardieu." Lyon 2, 1994. http://theses.univ-lyon2.fr/sdx/theses/lyon2/1994/martin-scherrer_f.
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Cette thèse a pour objet d'éclaircir les rapports entre poésie et arts plastiques, à travers l'étude du champs privilégié que constitue, à cet égard, l'œuvre de Jean Tardieu. La première partie pose le problème en termes généraux : peut-on lire/ écrire la peinture ? Elle se propose, à la lumière de cette question fondamentale, d'établir ce qui différencie la position des poètes de celle des essayistes de diverses disciplines; de déterminer ce qui distingue spécifiquement les écrits poétiques sur l'art; de présenter une typologie permettant de distribuer le corpus précédemment délimité en deux classes principales : le "discours poétique sur la peinture" et les "transpositions verbales de la peinture". Ces hypothèses doivent être vérifiées in situ : l'œuvre de Jean Tardieu constitue le terrain d'investigation choisi. La deuxième partie, adoptant une perspective historique, s'intéresse à la gen,èse de l'intérêt de l'auteur pour la peinture; poursuit en analysant les grands recueils qui ont jalonné sa quête en direction des arts; évoque enfin des peintres qui ont inspiré sa plume. La troisième partie, d'ordre synthétique, comporte trois chapitres; le premier dresse un classement typologique des œuvres de J. Tardieu en fonction des critères retenus dans la première partie; le second s'intéresse au "discours poétique sur la peinture", qui permet au poète de mieux explorer son propre domaine sous forme de métadiscours indirect; le troisième examine comment les "transpositions verbales", manifestant l'attraction du pôle pictural, fournissent au "chantier poétique" des moyens formels renouvelés par l'imitation des procédés picturaux. La thèse dans son ensemble est sous-tendue par ce voyage du verbe en direction de l'image plastique, jusqu'au point où le langage, parvenu au plus près de l'objet qui l'attire, trouve en même temps ses limites<br>AThis thesis is aimed at enlightening the link between poetry and plastic arts through the privileged field of study constituted by Jean Tardieu's work. The first part sets the problem in general terms : can painting be read/written? Thanks to this work question, it intends to define what differanciates the poets' position and that of the essayists from various disciplines; to determine what specifically distinguishes poetical essays on art; to present a typology that enables to distribute the corpus previously divided into two main classes: "poetical discourse on painting" and "verbal transpositions of painting". These hypotheses have to undergo an in situ verification: Jean Tardieu'swork represents the chosen research field. The second part, with a historical perspective, deals with the genesis of the author's interest in painting, carries on mentionning the major books that paved the way for his quest towards art, and eventually evokes the painters who gave inspiration to his wrinting. The third part, more concise, falls into three chapters: the first one typologically sorts J. Tardieu's works according to the characteristics defined in the third part; the second one deals with "the poetical discourse on painting", which enables the poet to explore his own field thanks to an indirect metadiscourse; the third one shows how the "verbal transpositions" can provide the "poetical writing site" with formal means, renewed by the imitation of painting procedures. This moving of the verb towards the plastic images is wholly underlying in the thesis, to the point where the language, reaching the attractive object, discovers its limits
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Psychoyou, Theodora. "L'évolution de la pensée théorique en France, de Marin Mersenne à Jean-Philippe Rameau." Tours, 2003. http://www.theses.fr/2003TOUR2036.
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La matière de cette thèse vient de 261 écrits sur la musique décrits (2d vol. ) dans un catalogue systématique (notices et index). Le 1er vol. Est nécessaire à l'étude des aspects fondamentaux du corpus : les modèles de la théorie musicale. Le discours sur la musique est étudié du point de vue de la distance qu'il prend de l'héritage du passé (antique, médiéval, humaniste) : de l'appropriation de cet héritage et de ses avatars. La multitude des modèles potentiels, de leurs interprétations, puis des finalités et des approches des auteurs, génére plusieurs confrontations : Anciens/modernes, théoriciens/praticiens, Français/italiens. Ces visions bipolaires de la musique témoignent de l'impossibilité de la circonscrire par un discours propre. Sont ensuite examinés les liens entre la musique et la science, notamment les aspects de sa codification théorique, telles la compréhension spectrale du son, l'étude des tempéraments musicaux, les recherches d'étalons du temps et de la hauteur.
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Wendt, Candice Dee. "Interpreting the Sacred in As You Like It: Reading the "Book of Nature" from a Christian, Ecocritical Perspective." BYU ScholarsArchive, 2009. https://scholarsarchive.byu.edu/etd/2325.
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Since the advent of the environmental crisis, some writers have raised concerns with the moral influence of Christian scripture and interpretive traditions, such as the medieval book of nature, a hermeneutic in which nature and scripture are "read" in reference to one another. Scripture, they argue, has tended to stifle sacred relationships with nature as a non-human other. This thesis argues that such perspectives are reductive of the sacred quality of scripture. Environmental perspectives should be concerned with the desacralization of religious texts in addition to nature. Chapter one suggests that two questions surrounding the medieval book of nature's history can help us address ways that such perspectives reduce religious interpretation of sacred texts. The first question is the tension between manifestation and proclamation, or the question of how scripture and nature reveal sacred meanings. The second is the problem of evil, or the question of where evil and suffering come from. It also proposes that Shakespeare's As You Like It and religious philosophy, particularly Paul Ricoeur's writings, can help us address these problems and provide a contemporary religious perspective of the "book of nature." Drawing on scenes in the play in which nature is "read" as a book and Ricoeur's essay on "Manifestation and Proclamation," chapter two argues how manifestation often works interdependently with proclamation. Chapter three discusses how anthropocentric worldviews in which natural entities are exploited also distort interpretive relationships with scripture. Overcoming desacralization requires giving up desires to suppress contingencies, particularly suffering, in nature and in interpreting religious texts. Only as the characters in As You Like It accept contingencies are they able to engage hidden sources of hope, which is comparable to the need to let go of mastery in interpretation Ricoeur describes. Chapter four discusses problems with attempts to uncover the origins of the environmental crisis by discussing what Ricoeur writes about the problems with theodicy and Jean-Luc Marion's phenomenology of evil. Assumptions that specific human origins for evil can be blamed confirm deceptively human-centered worldviews and can mask valuable messages about how to morally respond to suffering that are taught in Judeo-Christian narratives.
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Himcinschi, Cameliu Constantin [Verfasser], Johannes [Gutachter] Heitmann, Marin [Gutachter] Alexe, and Jean [Gutachter] Geurts. "Raman spectroscopy: from ferroelastic domain identification to strain tuning / Cameliu Constantin Himcinschi ; Gutachter: Johannes Heitmann, Marin Alexe, Jean Geurts." Freiberg : Technische Universität Bergakademie Freiberg, 2020. http://d-nb.info/1221141155/34.
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Roshandel, Mehran [Verfasser], Jean-Pierre [Akademischer Betreuer] Seifert, Marian [Gutachter] Margraf, Niels [Gutachter] Pinkwart, and Slawomir [Gutachter] Stanczak. "Multi-factor authentication based on movement and gesture / Mehran Roshandel ; Gutachter: Marian Margraf, Niels Pinkwart, Slawomir Stanczak ; Betreuer: Jean-Pierre Seifert." Berlin : Technische Universität Berlin, 2017. http://d-nb.info/1156179548/34.
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Stumper, Jean-François [Verfasser], Ralph [Akademischer Betreuer] Kennel, Mario [Akademischer Betreuer] Pacas, and Holger [Akademischer Betreuer] Voos. "Flatness-based predictive and optimal control for electrical drives / Jean-Francois Stumper. Gutachter: Mario Pacas ; Ralph Kennel ; Holger Voos. Betreuer: Ralph Kennel." München : Universitätsbibliothek der TU München, 2013. http://d-nb.info/1035766698/34.
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Vetter, Julian [Verfasser], Jean-Pierre [Akademischer Betreuer] Seifert, Marian [Gutachter] Margraf, and Shay [Gutachter] Gueron. "Strengthening system security on the ARMv7 processor architecture with hypervisor-based security mechanisms / Julian Vetter ; Gutachter: Marian Margraf, Shay Gueron ; Betreuer: Jean-Pierre Seifert." Berlin : Technische Universität Berlin, 2017. http://d-nb.info/1156179726/34.
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Mompoint, Myriam. "Symbolic Exchanges: Haiti, Brazil and the Ethnopoetics of Cultural Identity." Scholarly Repository, 2008. http://scholarlyrepository.miami.edu/oa_dissertations/108.
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This work is a comparative study of the influence of the pan-Africanist discourse of ethnographers Dr. Jean Price-Mars of Haiti and Dr. Arthur Ramos of Brazil, and its impact on the respective literatures and cinemas of the two nations. Beginning in the first quarter of the 20th Century, and stemming from a developing auto-ethnography undertaken by the two scholars, a growing concern over defining cultural identity inspired a generation of writers to appropriate ethnographic methodology and apply it to their fictional works. The discourse of representation, which looked to popular sources for inspiration (Haitian Indigénisme and Brazilian Regionalismo, or which rebelled against literary conventions (modernists of both nations), gave rise to a contentious dispute over a State-sanctioned national identity versus a cultural identity spearheaded by the literati. In looking at the battle over signification, I examine the development of an ethnopoetics in the works of such writers as René Depestre, Jean-Baptiste Cinéas, Jacques Roumain, Jorge Amado, Rachel de Queiroz, Mário de Andrade and others, that is persistently used to subvert and oppose the official discourse of the State and its allies. Following the model provided by the Indigénistes, Regionalists and Modernists, and utilizing the framework of French filmmaker Jean Rouch's conceptualization of ethnofictions, the final chapter of the dissertation examines the blurring of the lines between narrative cinema and documentary as a counterdiscursive strategy in Haitian and Brazilian films.
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Fermon, Paul. "Le peintre et la carte : les représentations des espaces locaux dans les documents juridiques et iconographiques entre Alpes et Rhône (début XIVe s. - début XVIe s.)." Thesis, Paris, EPHE, 2016. http://www.theses.fr/2016EPHE4076.
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L’essor de la cartographie locale en Occident à la fin du Moyen Âge est marqué par l’association de deux manières de voir et de montrer le monde : la peinture et la cartographie. Cette association a favorisé la diffusion d’une multitude de nouvelles pratiques de représentation de l’espace entre le XIVe siècle et le début du XVIe siècle à des échelles, locales ou régionales, peu usitées auparavant. Ces nouvelles pratiques cherchaient à reproduire l’expérience de la vue. Le corpus des représentations d’espaces locaux du début du XIVe siècle au début du XVIe siècle est aussi riche que méconnu. Il comprend des cartes territoriales, des figures schématiques, des plans, des vues paysagères ou encore des portraits élaborés par des auteurs de formations et de natures variées, notamment des hommes de loi et des peintres. L’expression « vue figurée » a progressivement été employée dans les textes pour désigner cette documentation. Les vues figurées s’appuyaient moins sur des savoirs géographiques que sur la visite et sur l’observation de lieux en discussion par un agent de l’autorité. Elles exposaient des territoires ou des localités afin de répondre à des préoccupations pratiques telles que des projets d’aménagement, des litiges ou des entreprises d’appropriation.À partir d'un corpus de représentations de l'espace issues de l’art et du droit, la thèse propose d’analyser les pratiques juridiques, sociales et culturelles ainsi que les logiques de perception de l’espace qui sont en œuvre dans la production de documents cartographiques à cette échelle<br>The rise of local cartography at the end of the Middle Ages was shaped by the association of two ways of seeing and showing the world : painting and cartography. This association promoted the spreading of numerous new practices of spatial representation between the 14th century and the beginning of the 16th century at some local and regional scales rarely used before. Those practices attempted to reproduce the experience of sight. This kind of document is mostly often called « figures » or « portraits » by their authors. But archivists and scholars use another vocabulary according to formal criteria : sketches, plans, local maps, descriptions or views. The expression « vue figurée » (pictured view) used since the 16th century characterizes this documentation by stating the very nature of this kind of representation. The « vues figurées » do not belong to any geographical categorizations and were directly drawn by some agents of authorities to discuss territories or places. The thesis analyses juridical, social and cultural practices along with particular perceptions this kind of document refers to
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Philippot, Gilles [Verfasser], Mario [Akademischer Betreuer] Maglione, Rolf [Akademischer Betreuer] Jakoby, et al. "Supercritical fluids synthesis of BaTiO3 based nanoparticles: study of the particles growth mechanisms, powder processing and ferroelectric properties / Gilles Philippot. Betreuer: Mario Maglione ; Rolf Jakoby ; Cyril Aymonier ; Richard Walton ; Miguel Alguero ; Catherine Elissalde ; Alain Ibanez ; Jean Etourneau ; Fabien Rouge." Darmstadt : Universitäts- und Landesbibliothek Darmstadt, 2016. http://d-nb.info/1112141251/34.
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Chatelier, Antoine. "Traductions et variabilité en langue bretonne : l’exemple des traductions bretonnes de "l’Introduction à la vie dévote" (XVIIIe – XXe)." Thesis, Rennes 2, 2016. http://www.theses.fr/2016REN20019/document.
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Ce travail consiste en l'analyse des trois traductions en breton du texte de François de Sales publié en 1609 : L’introduction à la vie dévote. La première traduction fut l’oeuvre de Charles Le Bris au début du XVIIIème siècle durant la période dite dubreton pré-moderne. Les deux traductions suivantes furent écrites dans un breton du domaine du sud-est, le standard de Vannes, par Jean Marion à la fin du XVIIIème siècle, puis par Sylvestre Sévéno au début du XXème. L’analyse de ces textes abordera dans un premier temps les aspects traductologiques : les différents auteurs bretonnants face aux choix linguistiques qu’implique la traduction, les rapports qu’ont eus ces derniers entre eux vis-à-vis du texte source ou encore de la réception du texte. Progressivement, la morphologie et la syntaxe des traductions seront analysées pour mettre en évidence la variabilité ou bien les correspondances entre traducteurs bretonnants<br>This work is an analysis of three translations in Breton of the text of François de Sales published in 1609:L’introduction à la vie dévote. The first translation was made by Charles Le Bris during the Breton's pre-modern period in the beginning of the 18th century in the north-west dialect.The two other translations both originate from the south-east of the area where Breton was spoken and written in the Vannes standard. One was written by Jean Marion in the end of the 18th century and the other by Sylvestre Sévéno in thebeginning of the 20th century. The study of those texts is, in a first section, founded on traductological purposes: how did the different authors play their roles of translators; what are the links between the different authors and the original; how did they account for the expectations of their future audience. Progressively, this analysis focuses on a syntactic and morphological approach and identifies some language variations between the authors
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Fournier, Jean-François. "Temporalité et différance dans la phénoménologie de la donation de Jean-Luc Marion." Thèse, 2007. http://hdl.handle.net/1866/7534.
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Tang, Joseph. "Before or Outside the Text: A Comparative Study on Jean-Luc Marion and Paul Ricoeur's Idea of Revelation." Thesis, 2010. http://hdl.handle.net/10756/271604.
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This essay explores the idea of revelation of two French philosophers, Jean-Luc Marion and Paul Ricoeur. Ricoeur and Marion are very important figures not only in contemporary continental philosophy, but also in their contributions to the discussion of religion, or what some may call the "theological turn." Marion contends that revelation is the saturated phenomenon ' par excellence', free from the constraints of reason and metaphysics. For Ricoeur, a longer route in approaching the phenomenology of religion through the detour of hermeneutics is much needed. Such a
longer path serves to concretely ground the discussion of revelation in a historic, linguistic, and textual milieu. Therefore, while Marion thinks that revelation is immediate and
unconditionally given, Ricoeur maintains that revelation as manifestation names the possibility for biblical Scripture, and through hermeneutic interpretation, is able to open a world into which one might project one's ownmost possibilities.
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Oliveira, Feliciano Azevedo de. "De la donation au don surnaturel : une étude comparative entre Jean-Luc Marion et Henri de Lubac." Master's thesis, 2012. http://hdl.handle.net/10400.14/10276.
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Prášek, Petr. "LE DEVENIR-AUTRE DE L'EXISTENCE, ESSAI SUR LA PHÉNOMÉNOLOGIE CONTEMPORAINE." Doctoral thesis, 2019. http://www.nusl.cz/ntk/nusl-404294.
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The Becoming-other of the Existence, Essay on Contemporary Phenomenology, is both a systematic and a historical study of phenomenology. By choosing a systematic problem of becoming-other of the existence it attempts to present and to confront five major contemporary phenomenologists in France within a single phenomenological field: Henri Maldiney, Claude Romano, Jean-Luc Marion, Renaud Barbaras, and Marc Richir. The study enters phenomenology with Edmund Husserl and presents some key original concepts invented by two generations of post-husserlian authors who marked out the road to contemporary phenomenology: Martin Heidegger, Erwin Straus, Maurice Merleau-Ponty, Jan Patočka, Emmanuel Lévinas. Then it turns to "evential empiricism" in the work of Maldiney and Romano who consider the existent and the world in their belonging-together: the event is thus understood as co-birth of the subject and the world. Nevertheless, because of the fact that the existence that "becomes-other" is necessarily a finite existence, a radically separated existence from the metaphysical transcendence of the world, three other authors must become involved in the discussion: Marion, whose adonné is a limit of the givenness, and then Barbaras and Richir who explore the most archaic layers of the subjectivity within a...
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Uy, John Carlo. "Towards A Mystical Subject: A Sketch On The Basis of Marion's Philosophy." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-331673.
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This study aims to articulate on the basis of Jean-Luc Marion's philosophy a mystical interpretation of subjectivity. The first chapter follows Marion's reading of the history of metaphysics, in order to set-up the transcendental conditions of the mutual exclusion of God and the self. The second chapter takes up Marion's alternative to expand the field of philosophical rationality which metaphysics had limited. Marion proposes a phenomenology of givenness to overcome the limits of metaphysical thought. The final chapter attempts to establish a link between mysticism, understood in the specific sense of the primacy of the Good over Being, and the gifted, or the new figure of subjectivity. keywords : Jean-Luc Marion, history of metaphysics, phenomenology of givenness, saturated phenomenon, mystical theology
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"Rundbrief / Lehrstuhl für Religionsphilosophie und Vergleichende Religionswissenschaft." Technische Universität Dresden, 2011. https://tud.qucosa.de/id/qucosa%3A24735.
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