Théorie du langage et esthétique totalisante dans l’œuvre poétique de Christophe Tarkos

Cette thèse prend pour objet le nouage entre l’autoréflexivité et la mise en forme esthétique dans la poésie de Christophe Tarkos, produite dans les années 1990. Elle met en lumière les rapports entre l’élaboration d’une théorie du langage au sein de cette œuvre poétique et ses visées esthétiques totalisantes. Il s’agit d’identifier les principes générateurs de la théorie et de fournir une analyse de ses fondements qui s’ancrent dans la crise de la représentation moderne commençant dans la deuxième moitié du dix-neuvième siècle. Les motifs de la crise revisités par Tarkos inscrivent sa poésie dans une historicité, et notre thèse tente d’interpréter cette actualisation dans une œuvre qui donne forme au monde et à la mémoire individuelle. L’hypothèse qui chapeaute notre étude est que la théorie du langage favorise l’intelligibilité de l’œuvre totalisante en lui offrant un support réflexif. Notre thèse, qui privilégie une méthode fondée sur l’analyse des textes, se divise en trois parties. La première propose une recension de la réception critique de l’œuvre, dont nous retraçons les grandes lignes d’interprétation, de Christian Prigent à Jean-Michel Espitallier. Tout en plaçant Tarkos dans le champ poétique français, cette étape nous permet de positionner notre recherche par rapport à certains lieux communs de la critique. La deuxième partie vise à étudier la théorie du langage de Tarkos à partir de ses manifestes principaux (Le Signe =, Manifeste chou, Ma langue est poétique et La poésie est une intelligence) qui révèlent plusieurs principes, pouvoirs et limites de la langue et de la poésie. Afin de montrer la spécificité du concept de la « pâte-mot » de Tarkos, nous l’étudions dans un dialogue avec la figure de la « pâte » langagière chez la poète française Danielle Collobert. La troisième partie propose une étude de la volonté et de l’esthétique totalisantes dans l’œuvre de Tarkos, qui cherche à donner forme au réel. En effet, la poésie répond à l’excès du réel par diverses stratégies. Tout en voulant représenter son caractère débordant par une énonciation logorrhéique ou en usant de procédés comme celui de la répétition, elle cherche à le maîtriser dans des formes textuelles stables comme des fragments de prose « carrés » (Carrés, Caisses), dans des listes énumératives (Anachronisme) ou dans des réseaux d’images. La volonté totalisante chez Tarkos semble également prendre origine dans un sentiment d’urgence qui concerne, en dernière instance, une bataille contre la finitude.

La preuve ontologique de l'existence de Dieu chez Descartes

Ce projet de mémoire de maîtrise portera sur Descartes et la preuve dite "ontologique" de l'existence de Dieu. La présentation qui sera faite de cette preuve, de ses tenants et de ses aboutissants, tiendra compte: premièrement, du rôle et du statut de celle-ci dans l'ordre des raisons métaphysiques; deuxièmement, des relations entre la preuve "ontologique" et la preuve dite "par les effets"; et troisièmement, des différentes oeuvres de Descartes dans lesquelles il est question de l'argument ontologique. Ainsi, cette analyse permettra de noter les différences relatives qu'il pourrait y avoir chez Descartes quant au fond ou à la forme de cet argument. Nous évoquerons notamment la position différente qu'occupe cette preuve dans deux écrits, soient les Méditations métaphysiques (1641) et les Principes de la philosophie (1644). Ce genre d'analyse nous permettra de nous pencher sur le débat initié par Martial Guéroult et Henri Gouhier concernant la place de la preuve "ontologique" de l'existence de Dieu au sein de l'ordre des raisons métaphysiques ainsi que ses relations avec la preuve "par les effets". La postérité de ce débat sera également considérée. Aussi, nous serons à même de poser la question à savoir s'il y a une évolution de la preuve "ontologique" de l'existence de Dieu au fil des oeuvres dans la pensée de Descartes. En résumé, dans ce mémoire, nous aborderons deux problématiques: la question de l'autonomie ou de la non autonomie de la preuve "ontologique" par rapport à la preuve "par les effets", et le questionnement quant à la possibilité d'une évolution de la place et de la nature de la preuve dite "ontologique" de l'existence de Dieu dans les écrits de Descartes.

Le rôle de l'intersubjectivité dans les Méditations cartésiennes de Husserl

Les Méditations cartésiennes exposent sommairement le rôle de la phénoménologie dans le projet de refondation des sciences. Husserl y discutera, à partir du doute cartésien, une sortie du scepticisme vers une fondation de la connaissance. Pour cela, deux choses devront être exposées : premièrement, le principe central à la subjectivité nommé « l’ego transcendantal » qui permettra de comprendre ce qui constitue l’essence de la subjectivité. Deuxièmement, la communauté intersubjective elle-même qui, une fois atteinte, permettra la constitution d’une connaissance certaine. Ce mémoire retracera le développement fait entre la première réduction, qui semble restreindre le phénoménologue à sa propre subjectivité, à celle de l’atteinte d’une communauté intersubjective. En exposant méthodiquement l’avancée de Husserl, nous montrerons comment une réelle intersubjectivité est développée, tout en soulevant certaines objections qui limitent la portée de cette entreprise, afin de parvenir à deux choses : premièrement, une remise en contexte d’un argument complexe se laissant trop souvent réduire à une lecture idéaliste au sens classique du terme; deuxièmement, que le corps joue un rôle central dans le projet husserlien et que ce sera sur celui-ci, pris en un sens spécifique, que s’édifiera la communauté existant entre les différentes monades.

Piety and sociability in early modern women's devotional writing

The letters of early modern women demonstrate that their experience of religion was essentially social, contrary to the impression created by much modern work on diaries or meditations. The stereotypical melancholic, pious lady is far from the ideal offered by spiritual advisors, women and men, in their correspondence. Letters demonstrate how women created networks of spiritual support within and beyond their families. Letters also testify to the agency exercised by early modern women in religious matters, particularly in their assumption of the role of religious advisor and in their engagement with ecclesiastical politics. While this is far from showing that religion empowered all early modern women, it does offer a corrective to the unduly gloomy view of the role of religion in such women's lives. Letters provide indispensable testimony to the social nature of women's responses to the changing religious culture and politics of the eighteenth century.

Bourdieu`s reflexive sociology and `spaces of points of view`: whose reflexivity, which perspective?

This paper considers Bourdieu's concepts of perspectivism and reflexivity, looking particularly at how he develops arguments about these in his recent work, The Weight of the World (1999) and Pascalian Meditations (2000b). We explicate Bourdieu's distinctive purposes and deployment of these terms and approaches, and discuss how this compares with related methodological and theoretical approaches currently found in social and feminist theory. We begin by considering three main ways in which 'reflexivity' is deployed in current sociological writing, distinguishing between reflexive sociology and a sociology of reflexivity. This is followed by a discussion of the main aspects of Bourdieu's approach to 'reflexive sociology' and its relation to his concepts of social field, perspectivism and spaces of point of view. He argues that we need to interrogate the idea of a single 'perspective' and account especially for the particularity and influence of the 'scholastic' point of view. He characterizes this latter point of view as unaware of its own historicity and as largely concerned with contemplation and with treating ideas primarily as abstractions (Bourdieu, 2000b). Bourdieu's intervention is to argue, as he has throughout his work, for a more reflexive account of one's location and habitus, and for sustained engagement with ideas and social issues as practical problems. Bourdieu exhorts researchers to work with 'multiple perspectives' (Bourdieu et al., 1999, p. 3), the various competing 'spaces of points of view', without collapsing into subjectivism or relativism. We then consider recent feminist engagements with and critiques of Bourdieu's notion of reflexivity and chart some of the main points of contention regarding its relevance and conceptual potential for theorizing gender identities and transformations in current times. We conclude with a brief outline of how we are working with a reflexive sociological approach in a cross-generational study of young women in difficult circumstances, 'on the margins' of education and work.

Poly-Articulate

Poly-Articulate was a series of meditations around the paradoxes of articulation, considered in the heterogeneity of its material, visual, aural and conceptual aspects. Taking form through a collaborative working group of four artists/ designers/writers, the project used different technologies from the most ancient (the voice-box) to the most current (real-time rendering engines). With the utilisation of laser sensors crossing the gallery spaces, 20 digital monitors accompanied by vocal syllables would respond to the viewers? movement. Another piece of technology?a theramin installed below the sculpture of a trachea (inner ear)?mutated the vocal sounds upon its engagement along with a microphone suspended in one of the galleries. The visual and sound aspects of this project made it a compelling spatial experience.

An interactive CDRom accompanied with a text by Justin Clemens was published with this project.

Each doppelganger love

A diverse and hybrid text which interweaves poetry and prose to form a series of meditations on the theme of the hidden stories which lurk behind literary masks. It proposes: If fiction has a nature, then its nature is to hide just as soon as it utters the words we cannot speak. This composition also explicates the hidden stories that have brought this text to fruition.

Stuck inside a mobile

A diverse, hybrid text which interweaves poetry and prose to form a series of meditations on the theme of ‘art and lies’, specifically lies of connection and the pervasiveness of mobile phone use and the way that phone conversations act as temporary rooms for voices which are lifted out of bodies (and out of countries). In the disembodiment of the voice our unconscious fictions are revealed.

Cafe urgency

The idea of Cafe urgency was to create a loose and social atmosphere in which performers, audience and everyone present explored the ideas of the evening together. What Urgency do we have in our lives? Which pressing ideas, compelling needs, burning desires fill a day? Which insistent thoughts, driving wishes, forceful longings span a lifetime? Our delectable menu of musings, meditations and magnificent imaginations will provide bite-sized morsels and overlapping slabs of creative sustenance to suit all tastes: song, sound, spoken word, dance, music, live art, installation.

Something like an emergency

‘Something like an emergency’ is a collaborative project between Josephine Scicluna (words) and Tom Kazas (music). It was performed at ‘The Hunger Artist: Food and the Arts’, 2010 Double Dialogues conference in Toronto. This entry presents the performance text and exegetical responses from the writer and musician, providing both a theoretical context, in the philosophies of Gilles Deleuze and Gaston Bachelard, and a discussion of the improvisational basis of the project.

The poem investigates the hunger of writing as a desire to break through impasses of language: in love and in the writer’s translation of vision. The difficulties of ordering food in different languages and countries become a metaphor for breaking communication and the writer’s (often frustrated) desire to deliver the right words onto her plate. From countless bowls of lentil soup (which were never vegetarian) on overnight bus trips in Turkey to Venice and Vegas Live on Birrarung Mar, this work forms a series of meditations on hunger - presenting the troubled body of the writer, troubled images of the body and conversations and places which have gone awry.

Online mindfulness-based intervention for late-stage bipolar disorder: pilot evidence for feasibility and effectiveness

OBJECTIVES: People in the late stage of bipolar disorder (BD) experience elevated relapse rates and poorer quality of life (QoL) compared with those in the early stages. Existing psychological interventions also appear less effective in this group. To address this need, we developed a new online mindfulness-based intervention targeting quality of life (QoL) in late stage BD. Here, we report on an open pilot trial of ORBIT (online, recovery-focused, bipolar individual therapy). METHODS: Inclusion criteria were: self-reported primary diagnosis of BD, six or more episodes of BD, under the care of a medical practitioner, access to the internet, proficient in English, 18-65 years of age. Primary outcome was change (baseline - post-treatment) on the Brief QoL.BD (Michalak and Murray, 2010). Secondary outcomes were depression, anxiety, and stress measured on the DASS scales (Lovibond and Lovibond, 1993). RESULTS: Twenty-six people consented to participate (Age M=46.6 years, SD=12.9, and 75% female). Ten participants were lost to follow-up (38.5% attrition). Statistically significant improvement in QoL was found for the completers, t(15)=2.88, 95% CI:.89-5.98, p=.011, (Cohen׳s dz=.72, partial η(2)=.36), and the intent-to-treat sample t(25)=2.65, 95% CI:.47-3.76, (Cohen׳s dz=.52; partial η(2)=.22). A non-significant trend towards improvement was found on the DASS anxiety scale (p=.06) in both completer and intent-to-treat samples, but change on depression and stress did not approach significance. LIMITATIONS: This was an open trial with no comparison group, so measured improvements may not be due to specific elements of the intervention. Structured diagnostic assessments were not conducted, and interpretation of effectiveness was limited by substantial attrition. CONCLUSION: Online delivery of mindfulness-based psychological therapy for late stage BD appears feasible and effective, and ORBIT warrants full development. Modifications suggested by the pilot study include increasing the 3 weeks duration of the intervention, adding cautions about the impact of extended meditations, and addition of coaching support/monitoring to optimise engagement.

Killing the father, Parmenides: on Lacan’s anti-philosophy

This paper examines the historical claims about philosophy, dating back to Parmenides, that we argue underlie Jacques Lacan’s polemical provocations in the mid-1970s that his position was an “anti-philosophie”. Following an introduction surveying the existing literature on the subject, in part ii, we systematically present the account of classical philosophy Lacan has in mind when he declares psychoanalysis to be an antiphilosophy after 1975, assembling his claims about the history of ideas in Seminars XVII and XX in ways earlier contributions of this subject have not systematically done. In part iii, focusing upon Lacan’s remarkable reading of Descartes’ break with premodern philosophy—but touching on Lacan’s readings of Hegel and (in a remarkable confirmation of Lacan’s “Parmenidean” conception of philosophy) the early Wittgenstein—we examine Lacan’s positioning of psychoanalysis as a legatee of the Cartesian moment in the history of western ideas, nearly-contemporary with Galileo’s mathematization of physics and carried forwards by Kant’s critical philosophy and account of the substanceless subject of apperception. In different terms than Slavoj Žižek, we propose that it is Lacan’s famous avowal that the subject of the psychoanalysis is the subject first essayed by Descartes in The Meditations on First Philosophy as confronting an other capable of deceit (as against mere illusion or falsity) that decisively measures the distance between Lacan’s unique “antiphilosophy” and the forms of later modern linguistic and cultural relativism whose hegemony Alain Badiou has decried, at the same time as it sets Lacan’s antiphilosophy apart from the Parmenidean legacy for which thinking and being could be the same.

‘In joy we prepare our lessons’: Reading Camus’ Noces via their reception of the Eleusinian mysteries

Nobel Prize winning author Albert Camus situates his meditations in both the opening and closing essays in his 1937 collection Noces by referring to the classical Eleusinian mysteries centring around the myths of Dionysus and the goddesses Demeter and Persephone. Noces’ closing piece ‘The Desert’ directly evokes the two levels of initiation involved in the classical Eleusinian cult in a way which prompts us to reframe the preceding essays beginning at Tipasa as akin to a single, initiatory trajectory. The kind of ‘love of life’ the opening ‘Nuptials at Tipasa’ had so marvellously celebrated, we are now informed, is not sufficient by itself. The entire round of these four essays, whose framing suggest four seasons (Spring in Tipasa, Summer at Algiers, then Autumn in Florence), are intended by Camus to enact just what the title, Noces, suggests in the context of the mysteries: namely, that hieros gamos or sacred union of man with nature or the gods at the heart of the ancient cults, tied very closely at Eleusis with reverence for the fecundity of nature, reborn each year with the return of Persephone from Hades to her grieving mother Demeter.

Um estudo das crônicas de Vivina de Assis Viana publicadas no Estado de Minas de 1990 a 1999

Pós-graduação em Letras - FCLAS