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Silva, Nelson Maria Brechó da [UNESP]. "A amizade em Montaigne." Universidade Estadual Paulista (UNESP), 2010. http://hdl.handle.net/11449/91789.
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silva_nmb_me_mar.pdf: 707547 bytes, checksum: 078177719f55660111e5a7fc64744f72 (MD5)<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)<br>O presente trabalho pretende situar a amizade e sua descrição em Montaigne, que evoca a figura de seu amigo La Boétie. A partir dessa célebre amizade que foi rompida com a morte de La Boétie, segue-se uma análise do conceito de amizade nos Essais de Montaigne e de suas principais fontes. Resta ao autor apenas escrever incessantemente para garantir a presença de si mesmo e do amigo. A interpretação do texto permitirá reflexões sobre o sentido maior da amizade à luz da imagem da escrita, da pintura, do amor e da fraternidade<br>This research has a target to show the friendship and her description in Montaigne, inspired by his friend La Boetie. From this famous friendship, which was disrupted by the death of La Boetie, follows a study of the concept of friendship on Montaigne’s Essais and his main sources. Remain for actor only to write incessantly for to guarantee the present myself and of friend. The interpretation of the text allows reflections about friendship according to the image of the writing, painting, love and fraternity
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Conceição, Gilmar Henrique da. "Montaigne e a política." Universidade Estadual do Oeste do Parana, 2010. http://tede.unioeste.br:8080/tede/handle/tede/2112.
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Previous issue date: 2010-11-25<br>Commonly, human nature is considered unknown for Montaigne once we are all impregnated and bypassed customs, but poses different problems Montaigne inquiring about the possibility of political actions that enable a company to remain in balance and be improved, in spite of evil present in human nature perceived inconsistency of reason, and parties in conflict. Note that considers possible to improve the state of imperfection of man, but better does not mean eliminate the imperfection. Montaigne considers herself fully and visibly facing out, born to society and friendship (III, 3, p. 55) and broods primarily about state affairs and the world: "[...] haul me to the matters State and the universe best pleased when I'm alone "(III, 3, 56). He rejects the idealization of society, the best policy is one that exists. But, we highlight two jobs that makes the word politics: the first as "obligation to the public good", the second as "the practice of governments." Anyway, consider that living out of politics is to live outside of humanity and did not neglect public duties. Indeed, in Montaigne does not find the word with an unambiguous policy. In view of Montaigne is not possible absolute judgments in politics only because we share and we can not be located entirely outside of any particular perceptive condition to examine whether, on the one hand, the things themselves, and the other the way they present themselves in each one of those circumstances. The argument considers the act of "taking sides" involves, in itself, a presumption of knowledge, then he invites us to observe that this same assumption is present despite our view oscillates between the conflicting views that the ever, we hold as if they had, in general, a strength greater than they can reveal if considered over time. From this we can see that he discusses the political certainties given the insecure nature of the intellectual faculty, who frequently receives false things, hence the need for "moderation" and "dialogue" between the parties. So there is a questionable character in all parties. Unlike the certainty of "I just know that I know nothing" and "I think therefore I am ', Montaigne takes on the motto of Pyrrhus (" Que sais-je? ") which expresses most clearly mark the position of our author.<br>Comumente, a natureza humana é considerada desconhecida para Montaigne uma vez que estamos todos impregnados e contornados pelos costumes, porém Montaigne coloca diferentes problemas indagando sobre a possibilidade de ações políticas que permitam a uma sociedade manter-se em equilíbrio e ser melhorada, apesar da maldade presente na natureza humana percebida, da inconsistência da razão, e dos partidos em conflito. Observe-se que considera possível melhorar o estado de imperfeição do homem, mas melhorar não significa eliminar a imperfeição. Montaigne se considera uma pessoa inteiramente e visivelmente voltada para fora, nascida para a sociedade e a amizade (III, 3, p. 55) e medita principalmente acerca dos negócios do Estado e do mundo: [...] lanço-me aos assuntos de Estado e ao universo de melhor grado quando estou sozinho (III, 3, 56). Ele recusa a idealização da sociedade; a melhor política é a que existe. Mas, podemos destacar dois empregos que faz da palavra política: o primeiro como obrigação ao bem público , o segundo como prática dos governos . De qualquer forma, considera que viver fora da política é viver fora da humanidade e não se omite das funções públicas. Na realidade, em Montaigne não encontramos a palavra política com um sentido unívoco. Na perspectiva de Montaigne não é possível julgamentos absolutos em política porque somente vemos partes e não podemos nos situar absolutamente fora de alguma circunstância perceptiva determinada para examinar independentemente, de um lado, as próprias coisas e, de outro, a maneira como se apresentam em cada uma dessas circunstâncias. O argumento considera como o ato de tomar partido envolve, por si mesmo, uma presunção de conhecimento; em seguida, ele nos convida a observar que essa mesma presunção se faz presente a despeito de nosso juízo oscilar entre opiniões contraditórias a que, a cada vez, nos agarramos como se tivessem, de modo geral, uma solidez maior do que elas podem revelar se consideradas no decorrer do tempo. Disso podemos perceber que ele problematiza as certezas políticas dado o caráter inseguro da faculdade intelectual, que recebe freqüentemente coisas falsas, daí a necessidade da moderação e do diálogo entre os partidos. Portanto, há um caráter duvidoso em todos os partidos. Diferente das certezas do eu só sei que nada sei e do penso, logo existo , Montaigne toma para si a divisa de Pirro ( Que sais-je? ) cuja interrogação expressa com mais clareza o posicionamento de nosso autor.
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Silva, Nelson Maria Brechó da. "A amizade em Montaigne /." Marília : [s.n.], 2010. http://hdl.handle.net/11449/91789.
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Orientador: Ricardo Monteagudo<br>Banca: Lígia Fraga Silveira<br>Banca: Ivonil Parraz<br>Resumo: O presente trabalho pretende situar a amizade e sua descrição em Montaigne, que evoca a figura de seu amigo La Boétie. A partir dessa célebre amizade que foi rompida com a morte de La Boétie, segue-se uma análise do conceito de amizade nos Essais de Montaigne e de suas principais fontes. Resta ao autor apenas escrever incessantemente para garantir a presença de si mesmo e do amigo. A interpretação do texto permitirá reflexões sobre o sentido maior da amizade à luz da imagem da escrita, da pintura, do amor e da fraternidade<br>Abstract: This research has a target to show the friendship and her description in Montaigne, inspired by his friend La Boetie. From this famous friendship, which was disrupted by the death of La Boetie, follows a study of the concept of friendship on Montaigne's Essais and his main sources. Remain for actor only to write incessantly for to guarantee the present myself and of friend. The interpretation of the text allows reflections about friendship according to the image of the writing, painting, love and fraternity<br>Mestre
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Knop, Déborah. "La cryptique chez Montaigne." Thesis, Grenoble, 2012. http://www.theses.fr/2012GRENL024/document.
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« A sauts et à gambades » : de cette formule des Essais, la critique a souvent conclu au décousu de leur écriture. Notre travail montre qu'il n'en est rien dans de nombreux chapitres des Essais, en s'appuyant sur l'idée de « cryptique » chez Ramus (Dialectique, 1555) et Canaye (L'Organe, 1589) et sur le concept rhétorique de ductus ou progression du discours : l'écrivain-dux déjoue réticences ou hostilité de son lecteur, sa repugnantia. La première partie précise, à partir des grands traités rhétoriques, dont Quintilien traduit par Gedoyn (1718), ce que recouvrent les notions de propositum, d'oratio, de sermo, de contentio, de digressio, de delectare et de repugnantia ; et, dans le domaine de la dialectique, de syllogisme et de preuve, ce qui permet d'exhumer la structure profonde de l'argumentation. La seconde partie définit la notion d'insinuatio et son pendant dialectique, la « méthode de prudence », dont Ramus donne les préceptes détaillés. Nous en tirons de nombreux outils en vue de l'analyse des textes littéraires. Nous examinons la notion de dissimulatio en rhétorique, notamment la dissimulatio artis, apanage de Socrate, lequel est si important pour Montaigne. La dernière partie expose différentes formes de ductus dans les Essais, pour séduire le lecteur et le mener sur la voie d'un progrès moral. Ce but suppose une rhétorique extrêmement sensible à ce qui « répugne » à son auditoire, comme à ce qui le « passionne ». Le cheminement ressemble de près à la méthode antique de l'exercice spirituel, qui impliquait une certaine familiarité entre auteur et lecteur, un retour sur soi concomitant et symétrique du maître et du disciple<br>“A sauts et à gambades”: from this expression in the Essays, critics often came to the conclusion of a rambling speech. Our work shows that this is not the case in many chapters, by referring to the “cryptical method” in the writings of Ramus (Dialectique, 1555) and Canaye (L'Organe, 1589) and to the rhetorical concept of ductus or progression of speech in which the dux-writer circumvents his reader's opposition or hostility, or repugnantia. The first part, which is based on major rhetorical theories, including those of Quintilian translated by Gedoyn (1718), defines the notions of propositum, oratio, sermo, contentio, digressio, delectare and repugnantia ; and, in the field of dialectics, syllogism and proof. It provides a means of digging out the deep structure of arguments. The second part defines the notion of insinuatio and its counterpart in dialectics, the “method of prudence”, on which Ramus gives detailed precepts. These give us many tools for the purpose of literary text analysis. We look into the notion of dissimulatio in rhetorics, including the dissimulatio artis, specific to Socrates – Socrates is an important figure for Montaigne. The last part outlines various forms of ductus in the Essays, so as to lure the reader and lead him on the path to moral progress. This goal requires the rhetoric to be finely attuned to what the reader is averse to, or what he is passionate about. The whole closely resembles the ancient method of spiritual exercise, which involved some familiarity between the writer and the reader, a concurrent and symmetric introspection from the master and his disciple
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Compain, Jean-Marie. "La personnalité de Montaigne." Paris 4, 1986. http://www.theses.fr/1986PA040185.
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Ce travail, qui est d'abord une étude psycho-biographique de Michel de Montaigne, a tendance à remettre en cause l'idée trop répandue selon laquelle l'œuvre autobiographique (Les Essais en l'occurrence) n'est que rhétorique et fantaisie. Par ses motivations profondes, l'essayiste fut un écrivain égotiste, désireux de se faire connaitre, d'analyser avec une certaine fidélité ses contradictions, mais aussi (rien n'est simple) de justifier sa destinée et ses choix alors qu'au plus profond de lui-même il reste inquiet et irrésolu. Dans la mesure où il donne une netteté et une consistance excessives à certains aspects de son moi, dans la mesure où il tend à prendre ses aspirations à la sagesse pour une réalité de son vécu quotidien, Montaigne se construit plus qu'il ne se déchiffre. Mais cette construction reflète la dynamique intérieure du sujet vivant plus que celle de l'écrivain. Avant de mettre en valeur les pulsions qui agitent, perturbent ou dynamisent Montaigne, cette thèse étudie le tempérament le caractère de l'homme, ses comportements, le mécanisme de son intelligence. Elle prend en compte tous les documents historiques ou biographiques possibles et utilise souvent le journal de voyage. Elle fait aussi appel aux concepts de la psychologie des profondeurs<br>This doctoral thesis is a psychological and biographical study of Michel de Montaigne. Historical documents (such as testaments, letters, diary: Journal de voyage) are used, but also the essays' self-portrait examined critically. Montaigne's personality (physical constitution, mind, social behavior and life interior) is examined, essentially from a new viewpoint, psychological and psychoanalytical
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Compain, Jean-Marie. "La Personnalité de Montaigne." Lille 3 : ANRT, 1987. http://catalogue.bnf.fr/ark:/12148/cb375967980.
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Statius, Pierre. "La sagesse de Montaigne." Lille 3, 1994. http://www.theses.fr/1994LIL30027.
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Le texte de montaigne, par son desordre patent, semble echapper a toute tentative d'apprehension philosophique (systematique). Contre cette fausse evidence, sanctifiee par l'histoire, nous soutenons que l'oeuvre de montaigne, philosophique de part en part, inaugure un nouveau philosopher-ecriture spectique- dont les pays tematique sont le reel et la joie. Ainsi associes, dans un texte qui demeure retif et enigmatique, ils contribuent a dessiner la trame d'une sagesse montaigniste, sagesse paradoxale, sagesse sans doctrine<br>Montaigne's writing, thanks to its obious disorder, seems to escape any attempt at com:prehenoine it philosophically '(ano systematically). In opposition to that false evidence, and sanctified by history, ne wphold the opinion that montaigne's work, which is philosophical through and through, gives birth to a new way to philosophize - a sceptical wriming mannerwhose thematical axes are reality and joy - associated in that way i in a text which remains difficult to penetrate and enigmatic, those axes contribute to creating the texture of montaigne's wisdom, a paradoxical wisdom, a wisdom based on no parmuciar doctrine
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Kolarova, Vassiléna. "Montaigne et le phénomène interartistique." Paris, EHESS, 2010. http://www.theses.fr/2010EHES0115.
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Cette thèse étudie les œuvres de Montaigne qui constituent le corpus de la recherche - les Essais et le Journal de voyage. Nous démontrons l'existence du phénomène interartistique dans le contexte historique de la Renaissance et de son évolution à travers la pensée ancienne (Horace-Ut pictura poesis, Philostrate-ekphrasis), renaissante (Léonard de Vinci et le paragone) et moderne mais prise d'un point de vue théorique. Le phénomène interartistique exprime la relation entre les arts en un même lieu et en un même temps, lors de la perception esthétique singulière d'une œuvre d'art. L'objectif de la recherche est d'étudier l'œuvre de Montaigne comme une œuvre d’art en premier lieu. Nous analysons les variétés du phénomène interartistique dans toutes les manifestations qui existent chez Montaigne étant donné le lexique artistique dont il se sert pour qualifier son œuvre. Nous découvrons la ligne évolutive pour l'élaboration de la conception interartistique de son œuvre, dues au rapprochement qu'il fait entre la nature et l'art surtout lors de son voyage en Italie<br>The thesis examines the works of Michel de Montaigne focusing the research on his famous "Essays" and "The Diary of Montaigne's Travels". The author of the thesis manifests the existence of the "interartistic phenomenon" in the historical context of the Renaissance and its evolution from ancient philosophy (Horace -Ut pictura poesis, Philostrate -ekphrasis) through Renaissance thought (Leonardo da Vinci's Paragone ("comparison of the arts")) to modern ideas whereas the research is done from a theoretical point of view. The "interartistic phenomenon" expresses the relation arising between arts at the time of an aesthetic perception of a work of art. The aim of the research is to study the work of Montaigne as a work of art in first place. The varieties of the "interartistic phenomenon" which exist in the work of Montaigne are analyzed in light of the artistic vocabulary he is using to qualify his work. The author of the thesis takes notice of the interartistic conception in the work of Montaigne revealed by the convergence of nature and art, particularly in the diary of Montaigne's travels
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SYLLA, NDIAYE AWA. "La rochefoucauld successeur de montaigne." Paris 4, 1986. http://www.theses.fr/1986PA040234.
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Montaigne eut une influence essentielle et preponderante sur la rochefoucauld. Il y a, dans l'oeuvre du moraliste classique, et bien qu'il se soit servi d'autres ecrivains afin de mieux connaitre l'auteur des essais, une source directement issue des essais. C'est surtout dans les maximes supprimees ou non publiees par l'auteur que l'on retrouve les maximes les plus proches des essais. En fait, la presence de montaigne, dans l'oeuvre de la rochefoucauld, est constante et essentielle. La rochefoucauld s'est egalement approprie les tours et les procedes rhetoriques chers a montaigne. Son merite a ete de mener jusqu'a son terme le plus acheve une forme d'ecriture qui deviendra le genre de la "maxime" et qui n'appartient qu'a lui<br>Montaigne had a significant and preponderant influence on la rochefoucauld. Even though through other writings he had improved his knowledge of montaigne's work, there is, in the classic moralist's work, a source which is directly derived from the "essais". But particularly in the omitted or not published maxims, we can recognize montaigne's decisive influence. In fact, montaigne's presence in la rochefoucauld's work is permanent and essential. La rochefoucauld appropriated montaigne's favourite rethoric methods, the very style of montaigne. La rochefoucauld's talent was to bring that style to a successfull conclusion ; the specific style of the "maximes" is his own personal property
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Gittler, Bernard. "Rousseau et l'héritage de Montaigne." Thesis, Lyon, École normale supérieure, 2015. http://www.theses.fr/2015ENSL1013.
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Cette recherche porte sur le rôle joué par la lecture de Montaigne dans la philosophie de Rousseau.Il convenait d’abord de repérer les traces de cette lecture et les différents témoignages qu’en donnent son œuvre publiée ainsi que ses manuscrits, d’établir les éditions dans lesquelles Rousseau lit les Essais et les perspectives dans lesquelles il le fait. Il fallait établir également les médiations qui ont joué un rôle dans la réception de Montaigne par Rousseau. Les Essais sont édités et lus au XVIIIe siècle selon des perspectives auxquelles il ne cesse de se confronter. Nombre d’auteurs du XVIIe siècle sur lesquels il s’appuie dialoguent avec Montaigne. L’étude de la relation que Rousseau entretient avec lui demande donc l’examen de toute une tradition philosophique qui s’appuie elle-même sur Montaigne.Cette dimension de l’héritage conduit à trianguler les références, implicites ou explicites, que Rousseau fait à Montaigne dans son œuvre philosophique. Il lui sert de point d’appui pour dialoguer avec Diderot traducteur de Shaftesbury et pour prendre parti, dès le premier Discours, en faveur de la religion naturelle. La lecture politique des Essais qu’il produit nourrit son opposition à toute forme de domination et lui permet de critiquer la position de Montesquieu sur le luxe. Cette lecture politique se développe dans le second Discours, pour dénoncer les effets de l’intérêt particulier, qui détruit le lien politique. Rousseau s’appuie encore sur les principes de La Boétie qu’il trouve dans les Essais pour penser la dépravation de l’homme en société. Le lien social ne demande pas de suivre une morale opposée à l’intérêt, mais de poursuivre l’intérêt universel qui nous lie aux autres hommes. Montaigne occupe aussi une place déterminante dans le dialogue que Rousseau entretient avec des auteurs comme Barbeyrac, Mandeville ou Locke.Cette thèse montre ainsi que la référence à Montaigne met en jeu les principes fondamentaux de la philosophie politique et morale de Rousseau<br>The aim of this study is to analyze the role of Montaigne’s legacy in Rousseau’s philosophy.First, evidences and views of Rousseau’s reading of Montaigne have been examined in his published works and in his manuscripts. Editions in which Rousseau was reading Montaigne have also been identified.Then, mediations between Rousseau and Montaigne’s reception have been reviewed. Rousseau reads the Essais with the 18th century points of view. He relies on 17th century authors who judge Montaigne. Therefore, thanks to this philosophical tradition who deals with Montaigne, links between Montaigne and Rousseau are analysed.The implicit and explicit references to Montaigne in Rousseau’s work are triangulated. Rousseau quotes Montaigne to deal with Diderot, – translator of Shaftesbury, to defend natural religion as early as in his First Discourse on the Sciences and Arts.Rousseau has a political reading of the Essais. He denounces all kind of domination, and criticizes Montesquieu’s apology of luxury. The political reading of Montaigne increases in the second Discourse : the possessive individualism destroys the social link.Rousseau underlines the La Boétie’s principles in the Essais, which show the political depravation of society. The social link does not demand to follow moral rules against citizen’s interests. Humanity has to pursue a universal interest, which establishes a relationship between each human being and the whole humanity.Montaigne has a central position to understand the dialogues between Rousseau and Barbeyrac, Mandeville, and Locke. Rousseau refers to Montaigne when he defends his moral and politic fundamental principles
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Kiewitz, Gesine. "Die Entdeckung der Körperlichkeit in den "Essais" Michel de Montaignes : "moy, qui me voy et qui me recherche jusques aux entrailles ..." /." Hamburg : Kovač, 2006. http://www.verlagdrkovac.de/3-8300-2604-8.htm.
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Morador, Natanailtom de Santana. "Michel de Montaigne : conversações sobre educação." Universidade Federal de São Carlos, 2017. https://repositorio.ufscar.br/handle/ufscar/9071.
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Previous issue date: 2017-03-07<br>Não recebi financiamento<br>Cette recherche a conduit a une réflexion sur la question de l'éducation dans les Essais de Michel de Montaigne. Ensuit, dans le premier moment, nous avons cherché à comprendre les caractéristiques qui ont marqué l'écriture d´Essais, à savoir, la forme essayistique, une fois que la forme et le contenu sont associés quand nous parlons des textes montaigniens. De cette façon pars de cette particularité de l'écriture, nous avons sélectionné les chapitres dans lesquels le sujet est plus présent et aprés ce choix, nous avons cherché à comprendre les lectures que Montaigne a faite des penseurs gréco-romains, ainsi que l'influence qu'ils s´ont exercé sur l'essayiste, en plus, l´inflexions que Montaigne a opéré sur le thème de l'éducation. On pourrait affirmer que Montaigne, à plusieurs égards se distancie de ses prédécesseurs et au lieu de faire une proposition d´une éducation dans la conception universel, il propose un processus de formation très particulière, qu'il prend en compte les individualités de chaque sujet et prend comme référence ses propres expériences formatrices. Ainsi, Montaigne propose une éducation qui prend le monde comme un livre et qui il se produit de nombreuses différentes façons: avec le précepteur, avec des livres, à travers les voyages et le « commerce des hommes», à savoir, la «conversation ». Montaigne transmetre un nouveau signifié au terme conversation, qui étais pris généralement en considération, par les traités italiens, comme un art de parler bien, et le donne un sens formative que il s´approche de ce que Cicéron entendait par conversatio. De cette façon, Montaigne comprend la formation comme un processus continu et la «conversation» - conference - serait le moyen par lequel les âmes s´exerceraient et les hommes formeraient ses jugements pour vivre et mourir bien, et donc c´est une des étapes les plus significatifs de ce processus.Cependant, Montaigne va bien au-delà de ces questions pour développer une critique aux collèges de leur temps et l'éducation par rapport à des méthodes répétitives et les châtiments corporels au détriment de la défense d’une formation qui fait l’instruction doucement et que compte tenu de la singularité de chaque enfant, ce qu'Il rend que, leurs idées d'éducation, sont encore courant.<br>A presente pesquisa buscou investigar a temática da educação nos Ensaios de Michel de Montaigne. Para tanto, num primeiro momento, buscou-se entender as características que marcam a escrita dos Ensaios, ou seja, a forma ensaística, já que forma e conteúdo estão associados quando falamos dos textos montaignianos. Partindo dessa peculiaridade da escrita, selecionamos os capítulos nos quais o tema se faz mais presente e, a partir dessa escolha, buscamos compreender as leituras que Montaigne fez dos pensadores greco-romanos, bem como as influências que estes exerceram sobre o ensaísta, além de investigarmos as inflexões que Montaigne operou com relação ao tema da educação. Poder-se-ia afirmar que Montaigne, em diversos aspectos, se distancia de seus antecessores e ao invés de propor uma educação numa acepção universal, propõe um processo formativo muito particular, que leva em consideração as individualidades de cada sujeito e toma como referência suas próprias experiências formativas. Com isso, Montaigne propõe uma educação que toma o mundo como livro e se dá das mais diversas maneiras: com o preceptor, com os livros, por meio das viagens e no “comércio dos homens”, ou seja, pela “conversação”. Assim, Montaigne ressignifica o termo conversação, que comumente era tomado como uma arte de falar bem pelos tratados italianos, e atribui-lhe um sentido formativo que se aproxima daquilo que Cícero entendia por conversatio. Desse modo, Montaigne entende a formação como um processo constante, e a “conversação” – conference – seria o meio pelo qual as almas se exercitariam, e os homens formariam os seus juízos para viverem e morrerem bem, sendo, portanto, uma das etapas mais significativas desse processo. No entanto, Montaigne vai muito além dessas questões, ao desenvolver uma crítica aos colégios de seu tempo e à educação baseada em métodos repetitivos e em castigos corporais, em detrimento da defesa de uma formação que instrui docemente e que considera a singularidade de cada infante, e isto faz que as suas ideias sobre educação sejam tão atuais.
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Orione, Eduino José de Macêdo. "A meditação da morte em Montaigne." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-14092012-114446/.
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Esta tese investiga, basicamente, o ensaio Que philosopher cest apprendre a mourir, do filósofo francês Michel de Montaigne. Trata-se de um texto que é um bom exemplo da forma como o filósofo rejeita a tradição metafísica na qual o problema da morte sempre foi pensado (dos pensadores gregos aos teólogos medievais). Mostramos que a originalidade deste ensaio reside no fato de Montaigne nos aconselhar a seguir a natureza (a qual, em seu pensamento, se confunde com o costume), e, com isso, ele se distancia não só da dogmática cristã, mas também dos ensinamentos morais helenísticos.<br>This thesis investigates, basically, the essay Que philosopher cest apprendre a mourir, by the French philosopher Michel de Montaigne. This is a text which is a good example of how the philosopher rejects the metaphysical tradition in which the problem of death has always been thought (from the Greek thinkers to Medieval theologians). We show that the originality of this essay lies in the fact of Montaigne in advising us to follow the nature (which, in his thoughts, it confuses with the usual), and thus, it gets away not only from the Christian Dogmatics, but also from the Hellenistic moral teachings.
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Grivel, Joseph. "A raisonnable distance : lecture de Montaigne." Lyon 3, 1990. http://www.theses.fr/1990LYO31002.
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La vie de michel de montagine, seigneur et auteur, s'engage avec la rupture solennelle d'une retraite precoce. Ce repli sur soi retrouve les preceptes antiques, stoiciens et epicuriens, d'une visee volontairement circonspecte. Celli-ci restreint notamment les possessions propres au corps et a l'ame, envisages avec montaigne dans les termes originaux d'une societe sans hierarchie, placee sous l'intendance du jugement. Aux confins de ce domaine limite et maitrise, la sagesse antique fait traditionnellement peser sur tout franchissement la menace des atteintes de la fortune ou de l'emportement des passions. La garantie de sol est ainsi au prix d'une tension permanente qui s'applique a ramener a soi toute visee. Dans cette attitude trop tendue, la retraite de montaigne refuse de se reconnaitre. Elle integre deja un eloignement raisonnable mesure par les codes de gentillesse de l'epoque qui permettent, dans l'exercice des vertus martiales, un engagement voisin; elle se laisse par ailleurs etonner par l'aventure a la fois ambitieuse et certaine de l'artiellerie a feu et de la navigation hauturiere, arts nouveaux d'une prise de possession mecanisee du lointain. Avec montaigne, la contention trop rigide du sage sait composer avec la sortie maitrisee de soi, alcibiade venant heureusement donner de la souplesse a seneque<br>The life of michel de montaigne, nobleman and author, opens with the formal break of a premature retirement. The ancient precepts, both stoical and epicurian, of a voluntarily circumspective intention are to be observed in this withdrawal into oneself. This approach especially confines the possessions of body and soul, which montaigne sees in the original terms of a marriage without hierarchy placed under the administration of judgment. Within the limits of this dominated, restricted domain, ancient philosophers traditionally threaten that any breach of confines results in changes of fortune and transports of passions. The guarantee of the self is thus paid at the price of a permanent tension that strives to reduce all designs to the self. In this over-tense attitude, montaigne's retirement refuses self-acknowledgement. It integrates a cautions distancing defined by the genteel codes of the times, which allow for close engagement in the exercise of the martial virtues. Moreover, it is surprised at the both ambitious and certain adventure of gun artillery and ocean navigation, which were the new arts of a mechanized appropriation of the distance. With montaigne, the philosopher's too rigid restraint is able to come to terms with the dominated emergence from the self, which is like alcibiades happily giving a lesson in adaptability to seneca
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Foglia, Marc. "La formation du jugement chez Montaigne." Paris 1, 2005. http://www.theses.fr/2005PA010620.
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La fin du XVIe siècle en France est marquée par une situation religieuse, politique et culturelle de crise profonde: pour s'orienter dans la vie et la pensée, l'individu est obligé de faire usage de son jugement. Si Montaigne nous intéresse encore aujourd'hui, c'est parce que cette situation est celle que rencontre tout homme confronté à l'expérience, même si le degré d'embarras n'est pas toujours le même. Or, nous ne disposons pas d'une règle unique de vérité qui nous aurait été enseignée par la nature, la religion ou la doctrine. Il ne s'agit pas d'apprendre une science, mais d'acquérir un savoit-faire dans l'usage d'un pouvoir de discernement propre. Cette aptitude, que Montaigne croit encore intacte chez les enfants, doit se cultiver sous la forme de l'examen et du doute, sous peine de faire tomber l'esprit dans le pédantisme. La question de l'éducabilité de l'homme et de l'importance du naturel est toutefois posée dans les Essais; contre un scepticisme de principe, Montaigne pratique la preuve par l'action. Pour les Stoïciens, l'homme sort de l'état de nature et s'avance vers la sagesse par des exercices appropriés; pour Montaigne, eu égard à la condition humaine qui est la nôtre, le jugement doit renoncer à la perfection, accepter un régime d'intelligence moyenne. La prudence du jugement consiste d'abord à faire droit à l'expérience, au lieu de vouloir prendre et imposer des décisions. En position de retrait, le jugement se sert de discours pluriels et d'exemples historiques pour se former. Le renoncement aux certitudes durables et aux vérités universelles est compensé par l'indépendance et la souplesse du jugement. L'essai organise la pesée des différentes autorités dans un système de poids et de contrepoids, qui fait de l'essai une série d'évaluations reconduites par alternances successives du jugement. Il faut juger droitement (stoïcisme) mais la droiture du jugement est difficile, voire impossible (scepticisme). En décalage avec une philosophie qui dispose de principes, de critères ou de normes, Montaigne met en place un système non systématique d'évaluation. Aucune des trois voies possibles de la formation du jugement, la nature, la méthode ou l'expérience, n e dispense de faire l'essai de son jugement propre.
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Brahami, Frédéric. "Anthropologie sceptique : montaigne, bayle et hume." Paris 10, 1997. http://www.theses.fr/1997PA100112.
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L'objet de ce travail consiste a cerner l'identite d'un espace theorique constitue par les oeuvres de montaigne, de bayle et de hume. Ces trois penseurs forment une tradition sceptique dans laquelle les principes et les concepts convoques permettent et requierent la constitution d'une anthropologie. La premiere partie, qui veut decrire + l'emergence de la croyance ;, cherche a legitimer le fait meme de cette tradition, en distinguant le scepticisme moderne de l'ancien. Cette distinction procede de la theologie, et plus precisement des apories conceptuelles inherentes a la notion de dieu. Le scepticisme inaugure par montaigne et continue par bayle et hume met en avant le fait de la croyance, comme realite psychologique irreductible a l'opinion, au savoir et a la foi. Dans une deuxieme partie c'est + l'oeuvre de la croyance ; qui est analysee. La force de la croyance resulte de ce que l'esprit n'est pas considere par montaigne, bayle et hume comme un contenant dont les idees seraient le contenu. Il est un reseau de forces dans lequel les representations sont d'abord des affects. L'apport fondamental de montaigne, bayle et hume a la theorie de la connaissance reside dans ce rabattement du representatif sur l'affectif, qui correspond a la destitution de la raison comme principe. Cette critique de la raison aboutit a la naturalisation de l'homme en son entier, ce qui est la condition fondamentale pour qu'une anthropologie se constitue ; et meme cette naturalisation requiert la constitution d'une anthropologie<br>The purpose of this work is to define a theoretical field spanning the works of montaigne, of bayle and hume. These three thinkers make up a sceptic tradition in which the principles and concepts that are brought forward allow and require the constitution of an anthropology. The first part, whose subject is + the emergence of belief ;, aims at legitimating this tradition by making a distinction between modern scepticism and ancient scepticism. This distinction comes from theology, and more precisely from the theoretical difficulties linked to the notion of god. The scepticism which montaigne gave rise to, and which bayle and hume continued, puts forward belief as a psychological reality that is irreducible to opinion, to knowledge and to faith. The second part analyses + the work of belief ;. The strength of belief is the result of the fact that the mind is not considered by montaigne, bayle and hume as a container whose ideas make up the contents. It is a network of forces in which representations are first and foremost affects. The fundamental contribution of montaigne, bayle and hume to the theory of knowledge consists of this quasi-identification of the representations with the affects, which heralds the dismissal of reason as a principle. This criticism of reason leads to the naturalization of man which is the fundamental condition for an anthropology to emerge, and even this naturalization requires the constitution of an anthropology
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Katzarov, Georgy. "Deuil et divertissement (autobiographies de Montaigne)." Paris, EHESS, 2000. http://www.theses.fr/2000EHES0088.
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Antunes, Danielle. "Da educação das crianças em Montaigne." Florianópolis, 2012. http://repositorio.ufsc.br/xmlui/handle/123456789/100828.
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Dissertação (mestrado) - Universidade Federal de Santa Catarina, Centro de Ciências da Educação. Programa de Pós-Graduação em Educação<br>Made available in DSpace on 2013-06-25T23:02:56Z (GMT). No. of bitstreams: 1
312752.pdf: 738874 bytes, checksum: 2e86b3c2093f1e2d364d3b59d17aa106 (MD5)<br>Os "Ensaios" de Michel de Montaigne, escritos no século XVI, ainda nos inspiram, quer por sua forma, quer por seu conteúdo: e por tal razão, o presente estudo busca investigar as interfaces de seu estilo e ideias com a Educação. Abordaremos principalmente o capítulo XXVI do Livro I, o ensaio "Da educação das crianças", contudo, considerando a obra como um todo. Montaigne preocupa-se com a formação humana, e além de entregar-se ao conhecimento e formação de si, perceptível em toda sua obra, escreve um ensaio especial sobre como formar um ser humano, um jovem que chega ao mundo. Como se dá esta formação é o que iremos analisar ao longo desta dissertação, criando um movimento orgânico que parte da vida do autor, passando por sua forma de escrita, a seguir por suas ideias pedagógicas, para desembocar em possibilidades e perspectivas para pensar algumas das muitas contribuições do filósofo para a Educação. Enfocaremos na crença de Montaigne quanto ao potencial formativo de uma educação bem conduzida e na possibilidade de bem formar um ser humano para que este possa tornar-se mais sábio e melhor. Destacaremos a importância que o autor atribui à experiência, inclusive a filosófica, para a formação intelectual, moral e corporal, e o lugar essencial que a Natureza ocupa na educação, como mestre formador e orientador principal.<br>The "Essays" by Michel de Montaigne, written in XVIth century, still inspire us, both for their style and for their content. For this reason, this study investigates the interfaces of both Montaigne`s style and his ideas around the field of Education. We will discuss mainly the chapter XXVI of Book I, the essay "Of the education of children," considering it in the context of the work as a whole. Montaigne is concerned with human development, and beyond his devotion to self-knowledge and self-development, noticeable throughout his work, he writes an essay about how to shape a human being, a young person arriving into the world. How this education happens is what we will analyze throughout this dissertation. We will move organically from the start of the author's life, to his style of writing, to his pedagogic ideas, in order to see how they lead to possibilities and perspectives for the field of education. We focus on Montaigne`s belief about the potential of a well-conducted education and the possibility of developing a good human being so that it can become wiser and better. We will highlight the importance the author attaches to experience: corporeal, moral and intellectual, including the philosophical, as well as the essential place that Nature holds in education as a principal formative teacher.
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Chappé, Raphaël. "Montaigne, Spinoza, Feuerbach : l’homme en question." Paris 10, 2013. http://www.theses.fr/2013PA100164.
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Nous partons du contraste entre l’anti-humanisme théorique d’Althusser (contre notamment Feuerbach) et certaines analyses plus récentes de l’« aliénation » (notion qui fut contestée par Althusser, en tant qu’elle renverrait à « l’humanisme », réduit à la reconnaissance d’un sujet maître de soi). Pour éclairer les enjeux de cette tension, nous prenons pour objet d’étude trois auteurs qui se démarquent de ce paradigme « humaniste » dominant au sein de la modernité : Montaigne, Spinoza, Feuerbach. Cherchant à établir qu’ils forment une ligne historico-philosophique, nous montrons qu’entre leurs pensées il existe des voies de passage historiques et d’importantes analogies. Leur façon même de se détacher, respectivement, des doctrines de la « dignité », de la « distinction réelle » de Descartes ou des variantes du sujet de l’idéalisme allemand, autorise la comparaison. C’est toujours sur fond de séparation de la philosophie d’avec la théologie que ces pensées se composent, tout à la fois, d’une perspective anti-humaniste et d’un souci de constituer une anthropologie naturelle. Si l’homme demeure au centre du discours, il ne s’agit pas du sujet de « l’humanisme ». Le travail consistant à rendre l’homme naturel contribue, à chaque fois, à défaire ce dernier de ses prérogatives traditionnelles et à libérer un espace pour concevoir l’aliénation. Nous découvrons que ces auteurs, qui ont mis passions et sensibilité au centre de l’homme, satisfont à deux injonctions apparemment contradictoires : d’un côté, le test anti-humaniste et, de l’autre, la nécessité d’aller vers un concept de l’aliénation, dans la protohistoire duquel ils s’inscrivent<br>I take as my starting point Althusser’s theoretical anti-humanism (directed in particular against Feuerbach) and more recent analyses on alienation, a notion that was precisely contested by Althusser insofar as it refers to humanism understood as the recognition of a subject that is self-determining. In order to shed light on what is at stake in this tension, I examine the positions of three philosophers who differentiate themselves from this “humanist” paradigm that has held a dominant position in the modern era: Montaigne, Spinoza, Feuerbach. I seek to establish that they form a historico-philosophical line and that there are historical pathways and important analogies between them. The very way they distinguish themselves respectively from doctrines of human “dignity,” from Descartes’ “real distinction,” and from the different varieties of subjectivity in German idealism entitles me to draw the comparison. These converging positions are always built on the background of a separation between philosophy and theology and are made up of both an anti-humanist perspective and a concern for constituting a natural anthropology. If man remains at the center of their discourses, they are not dealing any more with “humanist” subjectivity. Naturalizing man contributes each time to depriving him of his traditional prerogatives and to making room for conceiving what alienation amounts to. I reach the conclusion that these authors, who have put passions and sensibility in the core of man, satisfy two apparently contradictory requirements: the anti-humanist test, and the required elaboration of a concept of alienation to which they belong from a proto-historical point of view
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Latour, Bruno. "Portée purgative des "Essais" de Montaigne." Poitiers, 2002. http://www.theses.fr/2002POIT5002.
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Il faut prendre les "Essais" comme un bain, un breuvage purgatif. Puisque l'âme se débarrasse progressivement des opinions arrêtées (nuisibles pour la paix intérieure et la paix civile). Au moyen de l'exercice du jugement, de l'imagination active ou de l'ironie. Pour conduire à l'aveu d'ignorance, au vide ontologique. Mais un vide accompagné de soulagement, de plénitude sensible et de jouissance de soi. La purgation libère en effet l'âme des spéculations abstraites pour l'unir intimement au corps (notamment sous la forme équestre de l'assiette). Cette union donne par ailleurs naissance au moi sensible, comme expérience immédiate (non-discursive). Le sensible sert désormais de support ou de fondement mobile (sur le modèle du régime alimentaire). Pour un jugement et une raison qui se veulent éminemment singuliers. La purgation entraîne en outre une soumission aux puissances de la nature et du hasard (la bonne nature et la bonne fortune de l'auteur aidant). Montaigne met cependant un frein à ses fantaisies, ainsi qu'à ses pulsions, par un légalisme intransigeant. La prière finale à Apollon (dieu qui lave et qui purifie des souillures) et l'itinéraire du "Voyage en Italie" (ponctué de bains et de douches) corroborent cette expérience des "Essais", comme purgation.
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Drakontaeidis, Filippos D. "Problèmes de traduction en grec moderne : les philosophes de l'Antiquité grecque dans les "Essais" de Michel de Montaigne /." Villeneuve-d'Ascq : Presses universitaires du septentrion, 2001. http://catalogue.bnf.fr/ark:/12148/cb372243404.
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Sweatt, Catherine Parker. "Une Éthique de La Modestie dans Les Essais de Montaigne (Towards a Modest Ethics in Montaigne's Essays)." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/scripps_theses/91.
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La plupart des lectures contemporaines des Essais ignore la pensée morale de Montaigne. Ici, je maintiens que Montaigne épouse ‘une éthique de la modestie’ en même temps qu’il rejette toute éthique normative. En particulier, je cherche à aborder comment Montaigne suggère que nous connaissons la vertu et agissons si deux individus ne partagent pas le même perspective et on ne peut pas être le même sujet éthique deux fois. Je vais commencer par discuter la position épistémique de Montaigne par rapport aux universels pour illustrer comment Montaigne met en question l’universalité des lois éthiques et un bien connu a priori comme certains nominalistes et comment la notion de la contingence qui accompagne cette attitude a des implications pour le sujet. Ensuite, je vais explorer comment Montaigne partage et part des penseurs anciens, surtout les sceptiques, afin de façonner une méthode empirique qui a son point de départ dans l’individu. En fouillant sa méthode, qui a son modèle dans le chapitre « De l’expérience », je vais démontrer comment cet aspect de la pensée de Montaigne empêche sa morale de succomber au nihilisme, parce qu’il affirme qu’il reste des phénomènes qu’on peut connaître à posteriori. Je voudrais montrer comment la méthode des Essais aide les individus à exercer leur jugement pratique et former leur intention face aux circonstances changeantes indépendamment des croyances.
English Translation :
[Most contemporary readings of the Essays ignore Montaigne’s moral thought. In this paper, I assert that Montaigne espouses ‘a modest ethics’ at the same time that he rejects all normative ethical systems. Specifically, I seek to address how Montaigne suggests that we can know virtue and act if no two individuals share the same epistemological position and an individual can never be the same ethical subject twice. I will argue that Montaigne denies human knowledge of metaphysical universals and in this regard resembles medieval nominalists, who held that humans only know individuals and particular instances a posteriori. I will demonstrate that Montaigne’s epistemological modesty influences his ethical position, as he repudiates our capacity to identify an a priori good or a télos to which we should all strive. Because I think that this negative aspect of the Essays does not lead to moral nihilism, I will explore how Montaigne draws and departs from classical thinkers, specifically the Skeptics, in order to fashion an empirical method with the individual ethical subject at its center. I will show how the study of experience outlined in the Essays helps the moral subject to make practical judgments and form intentions with regard to particular circumstances, independently of belief.]
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Boucher, Francois-Emmanuel. "Montaigne et l'hermeneutique des guerres de religion." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0006/MQ43837.pdf.
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Boucher, François-Emmanuël. "Montaigne et l'herméneutique des guerres de religion." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28248.
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The purpose of the research paper is to study and analyze the criticism expressed by Montaigne on different doxic themes that pervade the social discourse of his time. To do so, we consider two problems connected and coextensive to the second part of the XVI century.<br>The first one that extends over the first two chapters analyzes the way by which the religious wars of the era have found their justification in God. In the first chapter, we try to analyze the discursive vector of the divine ire whereas in the second chapter, we investigate the relationship between the tide of a battle and the elect sign that is supposed to give to the winner.<br>The second problem, that deals with various attempts of pacification, forms the third chapter of this paper. It focuses on the efforts undertaken by some "well intentioned" jurists to end "fratricidal" wars by royal by-laws (edits) whose unfortunate results are to stir up hatred among different ideological factions.<br>The fourth chapter is a reflection on some criticism stated by XVI century thinkers who perceived actual wars as lacking religious foundation, and even as a carnage where nobody really knew why the fighting was going on.<br>Finally, we put forward some hypotheses on the specificity of the Essais in the sociodiscursive context of this age.
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Fontaine, Guylaine. "De la "fantaisie" humaine : Montaigne et l'imagination." Thesis, McGill University, 1993. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=68090.
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This study proposes an in-depth analysis of the concept of imagination in the Essais as it emerges through various occurrences of the words "imagination" and "fantasie" (synonymous in the XVIth century) and their numerous derivatives. By focusing on two fundamental characteristics of this faculty, its "autonomy" and "power of sensory representation", this dissertation argues that Montaigne's idea of imagination, intimately related to man's desire and presumptuousness, is based on an essential ambivalence by which it produces indifferently real or illusory images, representations of truth as well as falsehood. This work explores the actualisation of this paradoxical character of imagination in its relationship with nature and in its participation in the knowledge process. The study considers both Montaigne's own thinking and the act of writing through which it is realized, form and matter being inseparable for the essayist.
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Hel-Bongo, Olga. "La rêverie dans les Essais de Montaigne." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24222/24222.pdf.
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Zanelato, Henrique. "Ceticismo e Montaigne: uma apologia dos costumes." Universidade Estadual do Oeste do Paraná, 2018. http://tede.unioeste.br/handle/tede/3937.
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Previous issue date: 2018-06-12<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>The following research deals with the investigation of one of the most important questions concerning skeptical doctrine: the possibility of conciliation between the teaching pronounced in school and practical life. By refusing all dogmatic doctrines, due to the skeptical conclusion that they invalidate each other, since each supposes to have reached a truth that opposes the other, the skepticism prescribes the epoché, or suspension of judgment. In this sense, the skeptics take effort, then, to construct a discourse of opposition to all other schools, showing the fragility of each and every position in any subject. Due to the residual indecision after the suspension of the judgment, skeptics are accused of not being able to act because the epoché prevents them from making any decision, however simple it may be. However, skeptics make some recommendations on this, deviating the suspension from this scope and suggesting a maintenance of the common customs of the people to which they belong. We seek to understand, therefore, how these two apparently paradoxical aspects of the skeptical doctrine harmonize: at one side, the consequences of a corrosive discourse, always willing to highlight the present contradictions between the dogmatic affirmations; on the other, the advice of admitting and preserving their own customs and laws, even knowing them to be relative and incomplete. For that, this research covers a series of elements, ranging from the early skeptics, Greeks and Romans, to the Renaissance, Montaigne in particular, as well as a study on the main authors who raised criticisms focused on this specific problem.<br>A pesquisa a seguir trata da investigação de uma das mais importantes questões referentes à doutrina cética: a possibilidade ou não de conciliação entre o ensinamento proferido pela escola e a vida prática. Por recusar todas as doutrinas chamadas dogmáticas, devido à conclusão cética de que elas se invalidam entre si, já que cada uma supõe ter alcançado uma verdade que opõe a de outra, o ceticismo prescreve a epoché, ou suspensão do juízo. Nesse sentido, os céticos se esforçaram, então, em construir um discurso de oposição a todas as outras escolas, mostrando a fragilidade de toda e qualquer posição, em qualquer assunto. Devido à indecisão restante após a suspensão do juízo, os céticos são acusados de não poderem agir porque a epoché os impede de tomar qualquer decisão, por mais simples que seja. No entanto, os céticos fazem algumas recomendações quanto a isso, afastando a suspensão desse âmbito e sugerindo a manutenção dos costumes comuns do povo ao qual pertencem. Buscamos compreender, portanto, como se harmonizam esses dois aspectos aparentemente paradoxais, próprios à doutrina cética: por um lado, as consequências de um discurso corrosivo, sempre disposto a destacar as contradições presentes entre as afirmações dogmáticas; por outro, o conselho de admitir e conservar os próprios costumes e leis, mesmo sabendo-os relativos e incompletos. Para isso, a pesquisa abrange uma série de elementos, que vai desde os primeiros céticos, gregos e romanos, até os renascentistas, Montaigne em especial, bem como um estudo sobre os principais autores que levantaram críticas focadas nesse problema específico.
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Beaudoin, Stéphane. "La mort dans les Essais de Montaigne." Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/42707.
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La mort, lorsqu’elle se présente, bouleverse le quotidien. Suite à son passage, elle laissesouvent des êtres angoissés et désorientés. Or, il s'avère possible d'atténuer ses effets surl'âme en pourvoyant celle-ci d’une attitude face à celle-là. Ce qui s’offre au lecteur desEssais se présente d'abord sous la forme de l'enseignement du sage, qui prêche uneattitude de confrontation prophylactique afin de fortifier l’âme. Puis se dévoile l’attitudedu vulgaire, qui, en fait, est la plus simple et la plus naturelle. Enfin, il y a celle des demisages,celle de Montaigne plus particulièrement, qui s'inspire à la fois de la naïveté duvulgaire et de l’austérité du sage. Les trois attitudes offrent leur part d’avantages etd'inconvénients selon l’individu qui s'y porte, mais celle que privilégie Montaigne estanimée par l’idée de fidélité à soi et par la figure de Socrate.
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Duhamel, Jérémie. "La vertu du citoyen : Machiavel, Montaigne, Hobbes." Paris, EHESS, 2012. http://www.theses.fr/2012EHES0063.
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Cette étude cherche à interroger la signification des références à la vertu du citoyen dans la pensée politique de Machiavel, Montaigne et Hobbes. On trouve chez ces trois auteurs des discours sur la vertu qui oscillent de façon caractéristique entre la critique de ses représentations classiques et une volonté de la redéfinir à nouveaux frais. Dans une perspective comparative, nous cherchons à montrer que cette oscillation a constitué un ressort rhétorique fondamental à travers lequel s’est articulé un nouveau mode de justification des vertus étayé sur deux principes indissociables. D’une part, les dispositions civiques ne sont plus évaluées à partir d’une hiérarchisation ontologique des biens, mais sur la base d’une représentation du mal souverain qui prend différentes formes : la domination politique chez Machiavel, la cruauté et la tyrannie chez Montaigne, et la guerre civile chez Hobbes. En résulte que la vertu civique n’est plus encouragée du fait qu’elle constituerait l’expression privilégiée de la vie bonne, mais parce qu’elle est jugée nécessaire pour prémunir le bien commun contre ces maux. D’autre part, ces discours cherchent à articuler une conception de la vertu avec une nouvelle représentation de l’égalité fondée sur l’idée d’une commune vulnérabilité. Cette thèse a pour vocation de montrer que se dessinent à l’horizon du tournant machiavélien des figures originales et concurrentes de la vertu civique qui désignent désormais les capacités ordinaires disposant l’individu à obéir aux exigences de la justice, de la paix et de la civilité<br>This dissertation examines the meaning of the reference to the virtue of the citizen in the political thought of Machiavelli, Montaigne and Hobbes. In the work of these three authors, we find an array of discourses on virtue that vacillate between the critiques of its classical representations and calls to redefine it in relation with new requirements. Through a comparative approach, this study aims to show that those variations constitute a fundamental rhetorical device for delineating a new mode of justification for virtues that combines two related principles. On the one hand, this new approach no longer rests on an ontological hierarchy of ends, but instead on a representation of a sovereign evil that takes different forms: political domination for Machiavelli, cruelty and tyranny for Montaigne, and civil war for Hobbes. Thus, the civic virtues are no longer encouraged as an expression of the good life, but as an essential instrument for protecting the common good from those vices. On the other hand, these three discourses seek to articulate a conception of virtue with a new representation of equality based on the idea of a common vulnerability. This dissertation advocates that, at the wake of the Machiavellian turn, diverse and often conflicting attempts to present a new concept of virtue began to appear, which valued the ordinary attributes of individuals with an emphasis on peace, justice and civility
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Tsakas, Aurelie. "Les Essais de Montaigne : un "exercice spirituel" ?" Thesis, Aix-Marseille, 2018. http://www.theses.fr/2018AIXM0727.
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La notion d’exercice spirituel, proposée par Hadot, désigne des pratiques nées en Grèce antique et qui se prolongent dans les méditations chrétiennes. Opposées à une philosophie théorique, elles poursuivent l’ambition d’apprendre à mieux agir et à se connaître soi-même. La thèse propose une vue d’ensemble de cette tradition associée à l’examen de textes précis de diverses périodes, afin de mettre en perspective les Essais de Montaigne qui se la réapproprient en poursuivant le projet de définir un art de vivre. À la fin du XVIe siècle, la confiance que les Anciens portaient à la raison n’est plus de mise : peut-on encore envisager de se maîtriser ou même de se connaître ? Les Chrétiens le croient possible en ayant recours à la grâce divine. Montaigne propose des exercices proprement humains et ordinaires. Prenant exemple sur une figure de Socrate idéalisée et associée à celle de l’Indien cannibale, il entend promouvoir un rapport à soi plus « naïf » et « primitif ». Cela lui demande d’effectuer un travail sur lui-même que seuls des exercices naturalisés pourront réaliser. Les élans de la fantaisie participent à cette démarche au même titre que le travail de la raison, tandis que cette dernière acquiert le droit de rêver. Il ne renonce pas pour autant à se poser en maître de lui-même, reprenant la méthode stoïcienne qui transforme en choix ce contre quoi on ne peut pas lutter. Au moment où la Contre-Réforme réclame le repentir, l’exercice permet à Montaigne de découvrir et d’assumer ce qu’il est. Et tandis que de nombreux traités cherchent la tranquillitas animi, il endosse le rôle d’agitateur, proposant des exercices qui maintiennent le mouvement, conçu comme élan vital<br>The concept of spiritual exercise, proposed by Hadot, refers to practices born in ancient Greece and prolonged in Christian meditations. Opposed to theoretical philosophy, they pursue the ambition of learning to act better and to know oneself. The thesis proposes an overview of this tradition which is associated with examining precise texts of various periods, in order to put into perspective the Montaigne Essays which reclaim this tradition by pursuing the project of defining an art of living. At the end of the sixteenth century, the trust that the ancients brought to reason is no longer applicable : can we still consider mastering ourselves or even knowing ourself ? The Christians believe this is possible, by having recourse to divine grace. The exercises that Montaigne proposes are strictly human and ordinary. Taking the example of an idealized figure of Socrates, also associated with that of the Indian cannibal, the author of the Essays intends to promote a more « naïve » and « primitive » relationship to oneself. It requires to do self-work that only naturalized exercises can achieve. The impulses of fantasy participate in the process in the same way as the work of reason, whereas the latter acquires the right to dream. He does not give up the idea of setting himself up as a master of himself, taking up the Stoic method of transforming the inevitable into a choice. At the moment when the Counter-Reformation requires repentance, spiritual exercises allow Montaigne to discover and assume what he is. And when Neo-Stoic treatises look for tranquillitas animi, he assumes the role of agitator, proposing exercises that maintain movement, conceived as vital impetus
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Hél-Bongo, Olga. "La rêverie dans les Essais de Montaigne." Master's thesis, Université Laval, 2007. http://hdl.handle.net/20.500.11794/18762.
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Krier, Isabelle. "Différence des sexes et scepticisme chez Montaigne." Besançon, 2008. http://www.theses.fr/2008BESA1016.
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Cette étude est redevable de travaux récents sur le genre, objet de pensée longtemps frappé d'invisibilité en France. Pourquoi Montaigne ? Son discours sur les femmes est-il le simple reflet des mentalités de la Renaissance ou constitue-t- il une hétérodoxie ? La différence des sexes acquiert dans les Essais un contenu philosophique singulier. Cette originalité ne peut être saisie que si l'on prend en considération un lien profond entre cette thématique et le scepticisme moderne. Montaigne aborde ce problème dans le cadre d'une critique du pouvoir. Il instaure un doute sur les idées reçues. Il dresse une satire de la famille traditionnelle autoritaire. Le bouleversement opéré est considérable. Il réside principalement dans une défense de la liberté du sujet. Pour le sceptique, dans l'appartenance d'un individu à un genre, l'imagination joue un rôle incontestable. Dénonçant l'emprise des doctes, Montaigne propose une pédagogie nouvelle qui n'exclut pas les filles. La mise en cause du despotisme conduit à une économie de la transmission et du partage. Les procès de l'Inquisition contre les sorcières illustrent les abus de la raison et du politique. Montaigne leur oppose la clémence. La générosité caractérise l'éthique sceptique. Elle a pour effet de libérer le mariage des conventions hypocrites. On la retrouve avec l'érotique comme respect de l'altérité dans l'hédonisme. Sommes-nous capables, aujourd’hui, d'entendre cet appel à la liberté sans l'aliéner ?<br>This study is indebted to recent works about gender, object of thought which is still not well-known in France. Why Montaigne ? Is his discourse on women a simple reflexion on the mentalities of the Renaissance or does it constitute an heterodoxy ? The difference of sexes acquires in the Essays a singular philosophical content. This originality cannot be understood if a deep link between these themes and modern scepticism is not taken into account. Montaigne approaches this problem as a part of the criticism of power. He questions the preconceived ideas. He writes a satire of the traditional authoritarian family. The change is considerable. It consists mainly on defending the freedom of the subject. For the sceptic, imagination plays a considerable role, in the light of the appartenance to a gender. Denouncing the power of scholars, Montaigne offers a new pedagogy which does not exclude females. The criticism of despotism leads to an economy of transmission and sharing. The Inquisition trials against the witches show abuses of reason and of politics. Montaigne opposes to them clemency. Generosity characterizes the sceptical ethics. It has the effect of liberating the marriage of hypocritical conventions. It is found in erotics as a form of respect of alterity. Are we capable today of hearing this urge to freedom without reducing it ?
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Maierhofer, Martina. "Zur Genealogie des Imaginären : Montaigne, Pascal, Rousseau /." Tübingen : G. Narr, 2003. http://catalogue.bnf.fr/ark:/12148/cb39260245q.
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Toti, Carolina Natale. "A condição humana em Montaigne e Camus." Universidade Estadual de Londriona. Centro de Letras e Ciências Humanas. Programa de Pós-Graduação em Letras, 2011. http://www.bibliotecadigital.uel.br/document/?code=vtls000162628.
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Neste trabalho abordamos os Ensaios de Montaigne e a trilogia do absurdo de Albert Camus: O Estrangeiro (romance), Calígula (drama) e O Mito de Sísifo (ensaio). Retomamos os temas e o estilo característicos do gênero ensaio, tal qual foi concebido por Montaigne. Procuramos observar como Camus retoma, tanto no ensaio quanto no romance e no drama, o movimento fundamental do ensaio montaigneano: uma determinada noção da condição humana que acaba por se converter em imagens, ou um pensamento por imagens que retratam a nossa condição. Verificamos como Camus herda a perspectiva e a forma da tradição moralista francesa iniciada por Montaigne.<br>In this paper we address the Essays of Montaigne and the trilogy of the absurd Albert Camus: The Stranger (novel), Caligula (drama) and The Myth of Sisyphus (test). We resume the themes and style characteristic of the essay genre, as it was conceived by Montaigne. We try to see how Camus incorporates both the test as in romance and drama, movement montaigneano fundamental test: a certain notion of the human condition that eventually become images, or a thought for images that portray our condition. Verified as Camus inherits the perspective and the way the French moralist tradition begun by Montaigne
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Toti, Carolina Natale. "Melancolia e gênio nos Ensaios de Montaigne." Universidade Estadual de Londrina. Centro de Letras e Ciências Humanas. Programa de Pós-Graduação em Letras, 2016. http://www.bibliotecadigital.uel.br/document/?code=vtls000206101.
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Nesta tese, pretende-se analisar os Ensaios de Montaigne, a fim de explicitar o significado das noções de melancolia e gênio. Para isto, procura-se compreender o modo como o ensaísta considera estas concepções, o papel do humor melancólico na gênese do livro, a expressão da melancolia no texto e a relação entre a tentativa de conhecer a si mesmo e a busca de uma escrita ideal. Percebe-se que a problemática relativa às noções de melancolia e gênio gira em torno da luta contra o instinto de morte.<br>The present dissertation analyzes the Essays of Montaigne in order to clarify the meaning of melancholy and genius notions. For this purpose, the research seeks to understand how the essayist considers these conceptions, the function of the melancholic humor in the book genesis, the melancholy expression in the text, and the relation between the attempt to know thyself and the seek for an ideal writing. It is noticed that the issues relating to the melancholy and genius notions revolve around the fight against the death drive.
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Pedroso, Sandra Pires de Toledo. "Ensaios de Montaigne: o \'Jugement\' e sua forma." Universidade de São Paulo, 2009. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-05022010-163813/.
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Os Ensaios de Montaigne ainda apresentam desafios à interpretação. Na tentativa de abordá-los, procuramos nos concentrar na maneira como Montaigne constrói suas considerações e nas implicações objetivas de sentido da forma ensaio tal como ele a elabora, buscando encontrar neste nível a forma de seu próprio jugement em ato. Para tanto, selecionamos três ensaios para análise: Por diversos meios chega-se ao mesmo fim (I, 1), Da inconstância de nossas ações (II, 1) e Dos coxos (III, 11). Na análise do primeiro ensaio centramo-nos na pronunciada presença de exemplos e na curiosa dissonância entre estes e o contexto em que estão inseridos, o que permite caracterizar aspectos da relação entre autor e leitor, bem como a postura exigida deste último; no segundo, tomamos em consideração a construção sinuosa do texto e a incorporação dissimulada de trechos de Sêneca como referências que permitem compreender o sentido da crítica de Montaigne às formas tradicionais de avaliação de caráter; no terceiro, por fim, a discussão das relações entre o prólogo e o objeto específico, e entre continuidades e descontinuidades no texto, permite que se mostre a maneira como Montaigne incorpora em seu procedimento suas concepções críticas acerca do saber humano. Os resultados destas análises, bem com suas possíveis conseqüências para o restante da obra, são discutidos na conclusão.<br>Montaignes Essays still present challenges to the interpretation. In an attempt to approach them, we focus on how Montaigne constructs his considerations and on the objective implications of sense of the form essay, trying to find at this level the form of his own jugement in act. Thus, three essays are selected for analysis: \"By various means you get the same end\" (I, 1), \"The inconstancy of our actions\" (II, 1) and \"The lame\" (III, 11). In the analysis of the first essay we focus on the pronounced presence of examples and the curious dissonances between these and the context in which they are inserted, which allow us to characterize some aspects of the relationship between author and reader, as well as the position required from the latter; in the second, we take on account the sinuous construction of the text and the dissimulated incorporation of portions of Seneca as references that allow to understand the meaning of Montaigne criticism of the traditional forms of character evaluation; in the third, finally, the discussion of the relationship between the prologue and the specific object, and between continuities and discontinuities in the text, allow us to show how Montaigne incorporates in his procedure his critical conceptions about human knowledge. The results of these analyses, along with their possible consequences for the rest of the Essays, are discussed in the conclusion.
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Arrowsmith, Doug. "Techniques of self-mastery, Montaigne, Shakespeare and Freud." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/NQ66341.pdf.
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Querubini, Edson. "Escrita instruída e Licença nos Ensaios de Montaigne." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-29062016-113702/.
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Procura-se nesse estudo ler os Ensaios de Montaigne, menos em sua dimensão de descrição verdadeira dos casos que são abordados e dos arrazoados que são produzidos, e mais em sua dimensão de produção de efeitos verossímeis e persuasivos; atentos, pois, à intenção de um escritor em fazer crer (fidem facere) mais que em dizer a verdade. Assim, o propósito é o de relacionar o discurso deste autor com uma atividade plenamente ciente dos meios e instrumentos técnicos de produção da persuasão. Não se descarta a questão da veracidade do autorretrato, mas, entende-se que esta consiste em um dos elementos fundamentais por cuja construção verossímil prima o esforço do Ensaísta. Busca-se, pois mostrar que o que o livro nos dá a ler são as múltiplas operações do espírito que integram a maneira de uma persona construída nos convencer de sua coincidência espontânea, veraz e bem sucedida com seu autor.<br>This thesis investigates Montaignes Essays and the persuasive and verisimilar rhetorical effects that they manage to achieve, rather than consider them as true descriptions of the matters they discuss and the statements they entail. Thus, close attention is paid to Montaignes intention to create belief (fidem facere) rather than to state the truth. Accordingly, this thesis sets out to identify this authors discourse as one that is fully aware of the technical instruments of rhetorical persuasion. Likewise, the veracity of the authors self-portrayal is not ignored, but it is understood as one of the fundamental elements at which the essayists efforts to produce verisimilitude predominate. Therefore, this research intends to show that what one reads in Montaignes Essays are the multiple operations of a mind that compose the manner of a persona that was built to persuade the reader that it coincides spontaneously, truthfully and successfully with the author.
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Ferreira, Florivaldo Floriano. "A crítica da razão em Michel de Montaigne." Master's thesis, Faculdade de Ciências Sociais e Humanas, Universidade Nova de Lisboa, 2012. http://hdl.handle.net/10362/7368.
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Dissertação apresentada para cumprimento dos requisitos necessários à obtenção do grau de Mestre em Filosofia<br>O trabalho que se segue é uma leitura e comentário do capítulo “Apologie de Raymond Sebond”, Livro II, 12, de Michel de Montaigne. Trata-se de apresentar a crítica da razão abordada pelo autor. Com o pretexto de defender as ideias de Sebond, que em sua obra Teologia naturalis, de quem tinha traduzido do latim para o francês, que encontrava os fundamentos da fé na razão e punha o homem no primeiro nível da criação, o ensaísta apresenta de facto um pensamento muito pessoal. Recusa-se a dar valor à razão e põe o homem no mesmo nível dos animais. Vai sustentar a tese de que a razão não tem um valor de absoluta superioridade, conturbando desta forma, toda a tradição filosófica que depositava toda a confiança na razão, sobretudo como instrumento do conhecimento.
Esta dissertação é desenvolvida em quatro etapas. A primeira, abordará brevemente a concepção antropológica que subjaz na “Apologie”; em segundo lugar, pretende-se perceber com maior clarividência os motivos que levaram o autor a criticar a razão que é instrumentalizada na tarefa de justificação das chamadas verdades religiosas; em terceiro lugar, trata-se da crítica da ciência que é abordada no ensaio, onde o autor quer derrubar a tola vaidade e sacudir os fundamentos sobre os quais se constroem as falsas ideias produzidas pela ciência; na quarta e última etapa, pretende-se abordar a tese da impossibilidade de se formular, a partir da razão, um conjunto de normas, regras e leis com validade objectiva a qualquer grupo humano.
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Litwin, Christophe. "Généalogies de l'amour de soi : Montaigne, Pascal, Rousseau." Paris, EHESS, 2011. http://www.theses.fr/2011EHES0059.
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La rédecouverte à la Renaissance des textes antiques ravive de nombreuses discussions au sujet de l'amour propre. Cette passion est en effet à la croisée de deux paradigmes : les partisans du premier, d'inspiration augustinienne, voient en l'amour sui la passion pécheresse par excellence, la corruption originelle de l'amor Doi ; les autres, d'inspiration humaniste chrétienne, se réfèrent à Ciceron pour opposer à l'amour-propre un bon amour de soi, une passion naturelle et vertueuse. Les premiers jugent incompatible avec le dogme du péché originel cette thèse d'un bon amour de soi ; les secondes critiquent une idéologie qui réduit toute passion à l'amour-propre et fait de toute vertu sociale la résultante d'in jeu d'intérêts égoïstes. La présente étude explore les enjeux philosophiques, éthiques, moraux et politiques de cette querelle à travers les oeuvres de Montaigne, Pascal et Rousseau<br>My dissertation is an inquiry into the passion of self-love and the quarrel on its Interpretation that emerges after the Renaissance: for both the Augustinians and the Humanists, self-love is regarded as a specifically human kind of dissoluteness. The first however interpret it as the original corruption of charity to which mankind cannot remedy without God’s supernatural grace and the gift of faith; the second, influenced by their reading of Aristotle, Plato and Cicero, tend on the contrary to regard self-love less as the corruption of clarity, than as a depraved modification of the natural love every living has for itself. I address the anthropological, moral, political, aesthetical and theological implications of this quarrel through the works of Montaigne, Pascal and Rousseau
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Peytavin, Sophie. "Montaigne, Les Essais : critique de la raison rhétorique." Paris 4, 2007. http://www.theses.fr/2007PA040254.
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Montaigne, dans les Essais lus à la lumière de leur contexte particulier plutôt qu’à l’aune du cartésianisme et des démarches de l’esprit classique, identifie les cadres rhétoriques propres à la pensée de la Renaissance et s’en distancie. Cette critique n’est cependant que l’un des deux versants de son oeuvre philosophique. Il développe en effet une méthode originale d’inquisition, qui procède essentiellement par conférence et différence, de manière immanente, parvenant à certains philosophèmes qui irrigueront ponctuellement la pensée classique et notamment cartésienne. Sa démarche peut néanmoins également être lue comme modèle possible pour la pensée, faisant étonnamment écho aux postures épistémologiques contemporaines<br>Montaigne, in his Essays as read in light of their particular context rather than in a classically Cartesian way, identifies the rhetorical frameworks peculiar to Renaissance thought and distances himself from them. This criticism, however, is only one of both sides of his philosophical work. Indeed, he develops an original method of inquisition in an immanent way, arriving at concepts which will occasionally irrigate classical and Cartesian philosophy. His approach can nevertheless also be read as a proper model for thought, surprisingly echoing contemporary epistemological posture
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Lee, Seon-Hee. "Histoire et histoires dans les Essais de Montaigne." Paris 10, 2006. http://www.theses.fr/2006PA100074.
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Dans les Essais, Montaigne (1533-1592) accorde une place considérable à des histoires qu'il tire de ses lectures, de son entourage ou de ses expériences. La première partie de notre thèse répond à la question de savoir quels types d'histoires exactement il rapporte. La deuxième présente ses sources livresques, très diverses, et précise le degré de fidélité de sa version. La troisième est consacrée d'abord aux aspects formels. Elle se tourne ensuite vers l'étude de l'agencement des histoires, constatant que Montaigne peut rapporter une très longue histoire, en répéter d'autres ou en aligner une longue série. Elle présente enfin les rôles que jouent les histoires par rapport aux propres réflexions de Montaigne, en isolant trois possibilités : illustration des idées, intervention comme précepte, déclencheur ou moteur de la réflexion. Notre travail se termine ainsi en confirmant l'étroit rapport entre les histoires et la réflexion que notre auteur mène ou les jugements qu'il porte<br>In the Essays, Michel de Montaigne (1533-1592) reports a considerable number of stories taken from his readings, his own experiments or those taken from the people around him. The first part of this study answers the question about the types of these. The second part is mainly devoted to the examination of their sources. The last part insists on the way Montaigne appropriates the accounts of others in his text. We first see the formal aspects of them. Then we tackle the study of the fitting of the stories because we find rather particular cases like reporting a very long story, or giving the same one several times, or aligning a series of stories. Lastly, we try to define the roles the stories play in the text. We present three possibilities: they are used to illustrate one idea, they intervene as a precept or they launch or start again the reflection. Our work finishes thus on confirming the close relationship between the stories and the reflection or the opinions of Montaigne
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Guerrier, Olivier. ""Fantaisie" et fiction dans les "Essais" de Montaigne." Aix-Marseille 1, 2000. https://acces.bibliotheque-diderot.fr/login?url=https://www.classiques-garnier.com/numerique-bases/index.php?module=App&action=FrameMain&colname=ColGarnier&filename=OgrMS01.
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Ce travail se situe à l'articulation de la "fantaisie",qui désigne l'ensemble des produits enregistrés dans les "Essais", et de la fiction sous forme de citations poétiques. Une première partie étudie leur insertion,déclinant les facteurs d'hétérogénéité puis identifiant des relations orthodoxes qui subsistent comme possibilité,mais sont troublées par la dynamique de la fiction,agent des bifurcations hasardeuses de la pensée. Les "Essais" réfléchissent le fictif pour en faire un foyer sémantique,dans le cadre de structures ponctuelles ou de réseaux plus étendus. Une seconde partie infléchit la perspective en direction du sujet. Concrétisant les exercices des sagesses,les "Essais"donnent aux fictions un rôle bénéfique et perturbateur,tout en les instituant en objet adapté à une gestion clairvoyante des représentations,à un mode de rapport à soi qui ne falsifie pas l'aléatoire. Jalons d'une peinture hors norme,elles suggèrent des options existentielles inédites, et figurent les mouvements inconstants de l'activité intellectuelle et scripturale. La troisième partie revient à l'objet, envisagé comme opérateur crucial du programme de vérité des "Essais". La suspension pyrrhonienne prive certes de garantie objective les contenus de savoir,mais l'essai préserve à la fiction son originalité. Le détour par le Droit et les "fictiones legis" apporte une caution remarquable à cette pratique qui attribue à la fiction,reconnue comme telle,un rôle prépondérant. Les "tesmoignages fabuleux" révèlent des virtualités supérieures aux autres matériaux,et impliquent une collaboration apte à partager l'inspection du champ du possible. Montaigne s'approprie les pouvoirs encore reconnus au langage poétique,mais fait fructifier sa signifiance sur le terrain de son propre déchiffrement. En sollicitant l'homologation des trajets qu'elles font prendre à l'aventure intellectuelle,les fictions apparaissent comme une modalité exemplaire de la légitimité de l'entreprise toute entière.
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Roger-Vasselin, Bruno. "Montaigne et l'art de sourire à la Renaissance." Saint-Genouph : Nizet, 2003. http://catalogue.bnf.fr/ark:/12148/cb39050880b.
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Roger-Vasselin, Bruno. "L'ironie et l'humour chez montaigne dans les essais." Paris 3, 2000. http://www.theses.fr/2000PA030036.
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L'objet de ce travail est de montrer pourquoi, chez montaigne, la conscience d'une singularite sociale et litteraire conduit necessairement a l'ironie et a l'humour comme modulations particulieres de la distance, modulations qui se completent et s'associent tout au long de l'ouvrage. Par distance, il faut entendre ici toute approche qui permet d'apprivoiser la realite, d'en maitriser les donnees et les lourdeurs, de la reduire a l'echelle humaine en la transposant sur un plan ludique. Ainsi l'ensemble des formes de rire ont-elles en commun cette distance, laquelle n'exclut nullement, pour qui l'utilise, une implication de soi dans ses activites, mais une implication en quelque sorte immunisee par la force du rire, qui dejoue les agressions, qui emousse les pointes eventuelles de cette realite. La distance ironique est appelee distanciation, la distance humoristique recul. Notre premiere partie examine les differents modeles - litteraires, sociaux et ethiques - face auxquels montaigne se situe et prend ses distances. Les deuxieme et troisieme parties etudient successivement l'ironie comme principe de verite et l'humour comme principe de sante, etant entendu que sante et verite ne sont pas forcement incompatibles. Ces deux tournures d'esprit presentent chacune trois tendances qui sont etudiees tour a tour : pour l'ironie, la satire, le scepticisme et la distanciation ; pour l'humour, la charge, l'allegresse et la politesse<br>The object of this thesis is to demonstrate why Montaigne’ s conscience of his personal, social and literary uniqueness leads him to an attitude which combines irony and humour as a special means of distance throughout the Essais. Distanciation is to be understood as a means by which to penetrate the reality, to master its elements and difficulties, to render it more human while transposing it on a playful and ludicrous scale. All aspects of laughter share this distance which does not exclude the self implication of the user. This self implication is somewhat immunised by the power of laughter which untangles agressions on blunts the spurs of this reality. Ironic distance is called distanciation, humoristic distance understatement. The first part of this thesis deals with the various literary, social and ethical models upon which Montaigne situates himself and takes his distances. The second and third parts are focused on irony as a source of truth and humour as an element of health, neither truth nor health being incompatible. Both attitudes comprise three tendancies each which are successivly studied : irony is expressed through satire, scepticism and distanciation, humour through charge, mirth and politeness
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Sellevold, Kirsti. "J'ayme ces mots... expressions linguistiques de doute dans les Essais de Montaigne /." Paris : H. Champion, 2004. http://catalogue.bnf.fr/ark:/12148/cb39250913t.
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Guerrier, Olivier. "Quand les poètes feignent fantasie et fiction dans les Essais de Montaigne /." Paris : H. Champion, 2002. http://catalogue.bnf.fr/ark:/12148/cb389481780.
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Siqueira, Ariosvaldo Kiister. "Morte e razão na dita "fase estoica" de Montaigne." reponame:Repositório Institucional da UFPR, 2011. http://hdl.handle.net/1884/26409.
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Resumo: O presente trabalho visa analisar a ideia de morte em Montaigne conforme ela se apresenta em seus primeiros ensaios, aqueles pertencentes à chamada “fase estoica”. Sempre que conveniente e possível comparamo-los às passagens de Sêneca que serviram de base às reflexões montaigneanas e aos ensaios mais maduros de modo a podermos nos pronunciar com relação à questão da evolução dos Ensaios, mais especificamente, com relação à existência, ou não, de uma “fase estoica” em seu pensamento. A análise do papel da razão é central ao longo de todo o estudo porque conforme este mude, ou não, há uma repercussão direta sobre a suposta evolução. O conceito de natureza ocupa papel de igual destaque uma vez que cremos ser na conjugação entre as funções da razão e da natureza que a filosofia de Montaigne adquire um de seus importantes traços de originalidade.
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SILVA, Giselia Rodrigues Dias da. "O indianismo revisitado: A expedição Montaigne, de Antonio Callado." Universidade Federal de Goiás, 2011. http://repositorio.bc.ufg.br/tede/handle/tde/2395.
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Previous issue date: 2011-05-09<br>Since the Literature Training and Information until the contemporary literature, the Indian, under the most diverse shapes and shades, is always revisited by the Brazilian literary works. In this study, we observed how the novel A expedição Montaigne (1982), by Antonio Callado, incorporates in its narrative economy, the issue of indigenous peoples. This attempt to understand the approach of the Indian in a specific novel opened space for wider discussion. We seek, then, to understand what facets are coated the representation of the Indian in contemporary Brazilian novel, here understood as that novel produced from the second half of the twentieth century, supported mainly by reflections of Walnice Nogueira Galvão, who find themselves in a systematic test of the 1970, whose Indianism revisited" we took borrowed. Moreover, we discuss how the other novels, by Antonio Callado, produced during the same period, also deal with the issue of indigenous and, in parallel, pressing issues in a very specific moment in Brazilian history: the military dictatorship. To this end, we guided by our discussions in some studies critical of the singularities of the socio-historical, political and cultural Brazilian context of the second half of the twentieth century. As is the case of Tania Pellegrini, Regina Dalcastagné, Walnice Nogueira Galvão, and in the readings of novelist by Antonio Callado, whose main authors are Ligia Chiappini Moraes Leite, Alcmeno Bastos e Rejane Rocha. Thus, in an attempt to tie the threads, we finally reflect on how the narratological resources are mobilized in A expedição Montaigne to enable both a reassessment of the incongruities of the dictatorial regime that is already ending, as well as the historical and ideological contradictions that shape the representation of Indians in Brazilian novel.<br>Da Literatura de Formação e Informação até a contemporaneidade, o índio, sob as mais diversas formas e matizes, sempre é revisitado pelas obras literárias brasileiras. Nesse estudo, averiguamos o modo como o romance A expedição Montaigne (1982), de Antonio Callado, incorpora tematicamente em sua economia narrativa a questão do indígena. Essa tentativa de se compreender a abordagem do índio em um romance específico abriu espaço para reflexões mais amplas. Buscamos, então, entender de que facetas se revestiu a representação do índio no romance brasileiro contemporâneo, aqui entendido como aquele produzido a partir da segunda metade do século XX, amparados, principalmente, pelas reflexões de Walnice Nogueira Galvão, que se acham sistematizadas em um ensaio da década de 1970, de quem tomamos emprestado o termo indianismo revisitado . Além disso, discutimos o modo como os demais romances de Callado produzidos nesse mesmo período, também lidam com a temática do indígena e, paralelamente, com as questões prementes a um momento muito específico da história brasileira: a ditadura militar. Para tanto, pautamos nossas discussões nos estudos de alguns críticos a respeito das singularidades do contexto sócio-histórico, político e cultural brasileiro da segunda metade do século XX, como é o caso de Tânia Pellegrini, Regina Dalcastagné e Walnice Nogueira Galvão; bem como pelas leituras já realizadas sobre a obra romanesca de Antonio Callado, cujos principais estudiosos são Ligia Chiappini Moraes Leite, Alcmeno Bastos e Rejane Rocha. Assim, numa tentativa de articular as partes e obter um resultado significativo para o trabalho, buscamos finalmente refletir sobre como os recursos narratológicos são mobilizados em A expedição Montaigne, a fim de possibilitar tanto uma reavaliação das incongruências e dos efeitos nefastos do regime ditatorial que já estava se findando, quanto das contradições históricas e ideológicas que moldam a representação do indígena no romance brasileiro.
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Scoralick, Andre. "Experiência e moralidade no último dos Ensaios de Montaigne." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-28112008-172044/.
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O presente estudo visa constituir uma introdução à reflexão ética que Michel de Montaigne desenvolve em seus Ensaios. Trata-se, de maneira mais específica, de uma análise do capítulo Da experiência, ensaio com que o autor encerra sua obra e apresenta, sob a forma de um testamento, os pontos essenciais de sua orientação moral. Procuramos compreender os fundamentos de sua recusa de toda ética normativa e a correlata elaboração de uma moral afeita à singularidade dos agentes e às circunstâncias das ações. Para tanto, buscamos reconstituir a crítica do ensaísta às artes que pretendem regular as condutas humanas a jurisprudência e a medicina e à moral estóica, assim como elucidar a experiência de si, de que Montaigne deriva uma ética em que o prazer se concilia com a virtude e o agente consigo mesmo.<br>The present study aims at introducing Michel de Montaignes ethical reflexion, as exposed in his Essays. It is, more specifically, an analysis of the chapter On experience, the essay with wich the author finishes his work, and presents, as in a will, the essential topics of his moral orientation. We seek to understand the fundaments of his refusal of all normative ethics, and the project of elaborating a moral fit to the singularity of agents and the circumstances of action. To do so, we undertake the reconstruction of the authors criticism to the arts that intend to regulate human conducts jurisprudence and medicine , and to the Stoic moral. We also try to clarify the experience of oneself, from which Montaigne derives a moral that reconciles pleasure and virtue, and the agent with himself.