{"word_count": 2716, "character_count": 21212}
8 et&#160;9 Avril 2021, Université de Poitiers, France&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160; &#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;&#160;Journ&#233;es doctorales internationales du CESCM&#160;Pr&#233;sentationLe centre d&#8217;&#233;tudes sup&#233;rieures de civilisation m&#233;di&#233;vale (CESCM) de l&#8217;Universit&#233; de Poitiers associ&#233; &#224; l&#8217;Unit&#233; de recherches (UR) Transitions. Moyen &#194;ge et premi&#232;re modernit&#233; de l&#8217;Universit&#233; de Li&#232;ge et au Centre for Medieval Literature des Universit&#233;s de York et du Danemark du Sud (Odense), organise le deuxi&#232;me volet des rencontres doctorales internationales.Le premier volet de ces rencontres s&#8217;est tenu &#224; Li&#232;ge en f&#233;vrier 2020 autour du th&#232;me &#171;&#160;Marges (XIe-XVIIe si&#232;cles), le deuxi&#232;me volet se tiendra &#224; Poitiers autour du th&#232;me &#171;&#160;L&#8217;absence au Moyen &#194;ge&#160;&#187; les 8 et 9 avril 2021. Le troisi&#232;me volet aura lieu &#224; York.Argumentaire&#171;&#160;Car tout d&#233;p&#233;rit en ce monde&#160;; tout est sujet &#224; la d&#233;faillance et &#224; la mort. Ainsi elles ne sont pas plut&#244;t n&#233;es, qu&#8217;elles tendent en croissant &#224; un &#234;tre plus parfait&#160;; et plus elles se h&#226;tent d&#8217;&#234;tre plus parfaitement tout ce qu&#8217;elles sauraient &#234;tre, plus elles se h&#226;tent de n&#8217;&#234;tre plus.&#160;&#187; Saint Augustin, pleurant la disparition de son ami, prend conscience du caract&#232;re &#233;ph&#233;m&#232;re du monde terrestre&#160;: chaque chose s&#8217;achemine vers sa propre disparition. Sa souffrance face &#224; l&#8217;absence de l&#8217;&#234;tre aim&#233;, &#233;crit-il, est proportionnelle &#224; son d&#233;sir de le garder &#224; ses c&#244;t&#233;s.L&#8217;absence n&#8217;est, en effet, perceptible que pour l&#8217;individu conscient de la d&#233;ficience qu&#8217;elle induit. Elle se distingue en cela du n&#233;ant. En prenant la forme d&#8217;une carence, l&#8217;absence implique n&#233;cessairement le concept de temporalit&#233;. Ressentir l&#8217;absence revient &#224; entretenir un souvenir, autant qu&#8217;un d&#233;sir. L&#8217;absence fait appel &#224; la m&#233;moire et &#224; l&#8217;affect, &#224; la nostalgie. En retour, la conscience d&#8217;une pr&#233;sence est r&#233;v&#233;l&#233;e par l&#8217;&#233;ventualit&#233; de l&#8217;absence.Le th&#232;me de l&#8217;absence sera au c&#339;ur de ces journ&#233;es d&#8217;&#233;tudes. La notion d&#8217;absence est effectivement au fondement de toute science historique&#160;; le principe de l&#8217;histoire est de mettre en lumi&#232;re la pr&#233;sence derri&#232;re le manque. L&#8217;absence pourra d&#8217;abord &#234;tre consid&#233;r&#233;e comme celle &#224; laquelle se confronte le m&#233;di&#233;viste. Si les sources sont le fondement de son raisonnement, la prise en consid&#233;ration de leur absence est le garde-fou de son travail. Plus que les sources elles-m&#234;mes, qui ont pu subir des modifications, des suppressions ou ont simplement &#233;t&#233; perdues avec le temps, leur d&#233;faut peut s&#8217;av&#233;rer r&#233;v&#233;lateur pour le chercheur.Au-del&#224; de la m&#233;thode, l&#8217;objet d&#8217;&#233;tude du m&#233;di&#233;viste fait la part belle &#224; la notion d&#8217;absence. Cette derni&#232;re est le moteur de la soci&#233;t&#233; m&#233;di&#233;vale. Du latin abstentia &#224; son apparition dans le vocabulaire fran&#231;ais au d&#233;but du XIIIe si&#232;cle, le terme &#171;&#160;absence&#160;&#187; se d&#233;finit par contraste&#160;: elle signifie litt&#233;ralement &#171;&#160;la non-pr&#233;sence&#160;&#187;. Il est appliqu&#233; &#224; l&#8217;absence physique d&#8217;une personne, mais peut aussi incarner un manque plus abstrait. Questionner la notion d&#8217;absence, revient &#224; interroger l&#8217;Homme &#8211; son &#234;tre, ses d&#233;sirs, sa m&#233;moire, ses r&#233;actions face au deuil, &#224; la s&#233;paration comme les interrogations qui en d&#233;coulent. Il s&#8217;agit &#233;galement, &#224; l&#8217;&#233;chelle de la soci&#233;t&#233;, de se demander de quelle mani&#232;re les institutions encadrent-t-elles et comblent-t-elles les besoins dont le manque est la cons&#233;quence. La consid&#233;ration du concept d&#8217;absence engage, en effet, la mise en ordre des structures m&#233;di&#233;vales : le sentiment d&#8217;injustice, par exemple, motive la mise en place des institutions juridiques, la d&#233;faillance du corps entra&#238;ne le recours &#224; la m&#233;decine, l&#8217;absence de la pr&#233;sence incarn&#233;e du divin rend, quant &#224; elle, indispensable la m&#233;diation des membres de son &#201;glise.Dans un second temps, l&#8217;absence pourra &#234;tre pens&#233;e &#224; l&#8217;&#233;chelle de l&#8217;individu. Bien souvent douloureuse quand elle concerne l&#8217;entourage, la famille ou l&#8217;&#234;tre aim&#233;, l&#8217;absence peut s&#8217;av&#233;rer f&#233;conde. Elle se r&#233;v&#232;le &#234;tre un sujet d&#8217;une grande richesse dans les arts. Dire l&#8217;absence c&#8217;est aussi exalter, par contraste, un id&#233;al. En outre, la mise en forme fictionnelle poss&#232;de cette puissance de rendre l&#8217;absent pr&#233;sent &#224; l&#8217;esprit. In absentia, la figure plastique ou litt&#233;raire devient le substitut all&#233;gorique de l&#8217;objet. Toutefois, l&#8217;absence ne peut &#234;tre uniquement consid&#233;r&#233;e comme le contre-point n&#233;gatif de la pr&#233;sence. La pratique spirituelle en t&#233;moigne. Dans les modes de vie &#233;r&#233;mitique ou anachor&#233;tique, notamment, la volont&#233; de &#171;&#160;mourir au monde&#160;&#187; des grands solitaires, mise en &#339;uvre par une pratique intensive de l&#8217;asc&#232;se, leur permet d&#8217;acqu&#233;rir l&#8217;impassibilit&#233; propice &#224; l&#8217;&#233;l&#233;vation spirituelle. Il s&#8217;agira, enfin, de r&#233;fl&#233;chir sur la mani&#232;re dont les m&#233;di&#233;vaux ont chercher &#224; pallier ou &#224; exacerber l&#8217;absence &#224; travers des modes de pens&#233;e et de repr&#233;sentation divers. Comment, par exemple, dire et repr&#233;senter le principe divin&#160;? Face au constat de l&#8217;absence de sa connaissance parfaite, port&#233; notamment par la th&#233;ologie apophatique, la mise en place du culte des reliques et la figuration de signum (alphab&#233;tique et iconique) de la pr&#233;sence divine sont autant de moyens mis en &#339;uvre en r&#233;ponse au sentiment humain d&#8217;absence.En somme, le th&#232;me de l&#8217;absence permettra, nous esp&#233;rons, d&#8217;aborder sous un regard nouveau des domaines aussi divers qu&#8217;essentiels de la soci&#233;t&#233; m&#233;di&#233;vale&#160;: la th&#233;ologie et la philosophie mais aussi la pratique artistique, politique, judicaire ou familiale. Parce que le concept d&#8217;absence embrasse toutes les sph&#232;res de la vie humaine, il n&#8217;existe pas de travail de recherche d&#233;di&#233; sp&#233;cifiquement &#224; cet objet d&#8217;&#233;tude. Il a pourtant &#233;t&#233; abord&#233; en filigrane par de nombreux m&#233;di&#233;vistes. Parmi ceux-l&#224; peuvent &#234;tre cit&#233;s Claude Gauvard, dans le domaine judiciaire, Martin Aurell et Barbara Hanawalt, concernant la parent&#233;, Andr&#233; Vauchez et Peter Brown, &#224; propos de la saintet&#233;, Michel Zink et Herbert Kessler, relativement &#224; la cr&#233;ation m&#233;di&#233;vale, ou encore Alain de Libera et Olivier Boulnois, au sujet des implications th&#233;ologiques de la notion.Au cours de ces journ&#233;es, les communications chercheront &#224; explorer la notion d&#8217;absence au Moyen &#194;ge. Ce colloque, r&#233;solument pluridisciplinaire, sera l&#8217;occasion d&#8217;explorer et de discuter son influence centrale sur la culture m&#233;di&#233;vale. Il est largement ouvert aux chercheurs en histoire, histoire des textes et de la litt&#233;rature, histoire de l&#8217;art et des images, philosophie, anthropologie, arch&#233;ologie, sociologie etc.Les propositions devront s&#8217;ins&#233;rer dans les axes suivants&#160;:Le m&#233;di&#233;viste face &#224; l&#8217;absenceLa trace&#160;: les mots ou les objets manquants, les sources perdues, les objets p&#233;rissables, le fragmentL&#8217;expression de l&#8217;absence&#160;: l&#8217;ellipse, le raccourci, la synth&#232;se, le lexique d&#233;faillant, le vide, l&#8217;obscurit&#233; ou le blanc, le non-ditL&#8217;absence volontaire&#160;: l&#8217;usage de faux, l&#8217;effacement, la destruction d&#233;lib&#233;r&#233;e, l&#8217;iconoclasmeL&#8217;enqu&#234;te, la qu&#234;te, l&#8217;inaccessible, l&#8217;impliciteL&#8217;absence dans le domaine judiciaire et politique&#160;:&#160;La l&#233;gislation face &#224; l&#8217;absentLe jugement par contumaceL&#8217;exil et le bannissement en absence impos&#233;eLes r&#233;actions face &#224; l&#8217;absence du pouvoir politiqueLes manques de la soci&#233;t&#233;&#160;: famines, soul&#232;vements populairesL&#8217;exp&#233;rience de l&#8217;absence&#160;:Les liens familiaux d&#233;faillants&#160;: abandons, infanticides, divorce, s&#233;paration de corpsLe d&#233;faut ou la d&#233;partie de l&#8217;&#234;tre aim&#233;La mort de l&#8217;&#234;tre cher et son deuilL&#8217;attente, la fuite, l&#8217;exp&#233;rience du vide, le myst&#232;re amoureuxL&#8217;absence de foi&#160;:L&#8217;ath&#233;isme et l&#8217;h&#233;r&#233;sieLa d&#233;loyaut&#233;, l&#8217;infid&#233;lit&#233; et la f&#233;lonie dans les relations f&#233;odalesL&#8217;absence d&#233;sir&#233;e&#160;:La perfection (l&#8217;absence d&#8217;erreurs)L&#8217;asc&#233;tisme (le monachisme, l&#8217;&#233;r&#233;mitisme et l&#8217;anachor&#233;tisme, la pauvret&#233; volontaire, le renoncement, la solitude)Pratique de l&#8217;absence&#160;: le silence, le jeune, la privation, le mutismeDire/pallier l&#8217;absence&#160;:La mat&#233;rialisation et le contournement de l&#8217;absence dans le processus de cr&#233;ation litt&#233;raire et plastique (les transferts culturels, la translatio, la figuration de l&#8217;alt&#233;rit&#233;) ainsi que le th&#233;&#226;tre (l&#8217;absence ludique, le simulacre)L&#8217;articulation entre la fiction et la r&#233;alit&#233; (querelle des universaux, d&#233;bats sur le r&#233;alisme eucharistique, rh&#233;torique de l&#8217;absence)Penser le concept d&#8217;absence&#160;: la th&#233;ologie apophatique, le mal contre absence de bien, les enjeux du myst&#232;re dans la th&#233;ologie et la pratique liturgique, la description de &#171;&#160;l&#8217;ineffable&#160;&#187;La substitution&#160;: le culte des reliques, les signes de la pr&#233;sence divine, les miraclesLes communications d&#8217;une dur&#233;e de vingt minutes pourront &#234;tre pr&#233;sent&#233;es en fran&#231;ais ou en anglais.Modalit&#233;s pratiques de contributionLes propositions des doctorant.e.s sont attendues pour le 15 d&#233;cembre 2020,sous forme d&#8217;un dossier pdf &#224; adresser par courriel &#224; colloque-absence@protonmail.fr en fichier joint. Ce dossier comprendra les coordonn&#233;es (nom, pr&#233;nom) du/de la doctorant.e et celles du/de la directeur.rice de recherche, le titre de la th&#232;se et l&#8217;ann&#233;e d&#8217;inscription en th&#232;se, &#160;un CV, l&#8217;intitul&#233; de la communication, et un r&#233;sum&#233; de la communication d&#8217;une page maximum, seront suivie d&#8217;une courte bibliographie indicative. Les doctorant.e.s seront inform&#233;.e.s des r&#233;sultats de la s&#233;lection le 15 janvier 2021.A l&#8217;issue des deux journ&#233;es, une attestation de participation sera d&#233;livr&#233;e sur demande.L&#8217;&#233;v&#233;nement se d&#233;roulera les 8 et 9 Avril 2021 au Centre d&#8217;&#201;tudes Sup&#233;rieures de Civilisation M&#233;di&#233;vale de l&#8217;Universit&#233; de Poitiers. Le CESCM offrira des d&#233;jeuners et les pauses caf&#233;s des deux journ&#233;es. Les frais relatifs au transport et &#224; l&#8217;h&#233;bergement seront en revanche &#224; charge des participant.e.s. ou de leurs laboratoires.Comit&#233; organisateur&#160;Corinne Lamour,Emilie Margaix,C&#233;cile Maru&#233;jouls,Elise Vernerey.8 -&#160;9 April 2021, International Postgraduate Symposium&#160;CESCM (Université of Poitiers, France)PresentationThe CESCM (centre d&#8217;&#233;tudes sup&#233;rieures de civilisation m&#233;di&#233;vale, University of Poitiers) in collaboration with the Research Unit transitions (research department on the Middle Ages and the Early Modern Period, University of Liege) and the Centre for Medieval Literature of the Universities of York and Southern Denmark (Odense) is pleased to open the call for the second session of the postgraduate symposium.The first session was held in Li&#232;ge, Belgium, in February 2020 and was dedicated to the notion of margins (XIth-XVIIth centuries). The second session will be held in Poitiers, on April 8th-9th 2021 and will be dedicated to the notion of absence in the Middle Ages. The third part will take place in York.Themes"For everything in this world is withering away; everything is subject to failure and death. Thus they are just born and they already tend to grow to a more perfect being, and the more hastily they hasten to be the most perfect things that they know how to be, the more hastily they hasten to be no more&#8221;. Saint Augustine, mourning the death of his friend, becomes aware of the ephemeral nature of the earthly world: everything is heading towards its own demise. His suffering in the face of the absence of his loved one is proportional to his desire to keep him at his side.Absence is, in fact, only perceptible to the individual who is aware of the deficiency it induces. In this, it is different from nothingness. By taking the form of a deficiency, absence necessarily implies the concept of temporality. To feel absence is to maintain a memory, as much as a desire. Absence appeals to memory and affect, to nostalgia. In return, the awareness of a presence is revealed by the possibility of absence.The theme of absence will be at the heart of this symposium. The notion of absence is at the foundation of all historical science; the principle of history is to bring to light the presence behind the lack. Absence can first of all be considered as the absence that the medievalist confronts. If the sources are the basis of his reasoning, the consideration of their absence is the safeguard of his work. More than the sources themselves, which may have undergone modifications, deletions or simply been lost over time, their defect may prove to be revealing for the researcher.Beyond the method, the medievalist's object of study gives pride of place to the notion of absence. The latter is the driving force of medieval society. From the Latin abstentia to its appearance in the French vocabulary at the beginning of the 13th century, the term "absence" is defined by contrast: it literally means "non-presence". It is applied to a person's physical absence, but can also embody a more abstract lack. To question the notion of absence is to question Man - his being, his desires, his memory, his reactions to grief, to separation and the questions that arise from it. At the level of society as a whole, it is also a question of asking how institutions frame and meet the needs that result from absence. Consideration of the concept of absence in fact involves putting medieval structures in order: the feeling of injustice, for example, motivates the establishment of legal institutions, the failure of the body leads to recourse to medicine, the absence of the incarnate presence of the divine makes the mediation of the members of one's church indispensable.In a second way, absence can be thought of at the individual level. Very often painful when it concerns friends, family or the loved one, absence can be fruitful. It proves to be a subject of great richness in art. To express absence is also to exalt, by contrast, an ideal. Moreover, fictional formating has the power to make the absent present in the mind. In absentia, the plastic or literary figure becomes the allegorical substitute for the object.However, absence cannot only be seen as the negative counterpoint to presence. Spiritual practice bears witness to this. In the eremitical or anachoretic way of life, in particular, the will to "die to the world" of the great loners, implemented by an intensive practice of asceticism, enables them to acquire the impassibility conducive to spiritual elevation. Finally, it will be a question of reflecting on the way in which medieval people sought to compensate or exacerbate absence through various modes of thought and representation. How, for example, to say and represent the divine principle? Faced with the acknowledgement of the absence of its knowledge, advocated in particular by apophatic theology, the establishment of relic worship and the representation of signum (alphabetical and iconic) of the divine presence are all means implemented in response to the human feeling of absence.In summary, we hope that the theme of absence will allow us to take a fresh look at fields as diverse as they are essential to medieval society: theology and philosophy, but also artistic, political, judicial or family practice. For the concept of absence embraces all spheres of human life, there is no research work specifically dedicated to this object of study. It has, however, been approached as a filigree by many medievalists. Among these can be cited Claude Gauvard, in the judicial field, Martin Aurell and Barbara Hanawalt, on kinship, Andr&#233; Vauchez and Peter Brown, on holiness, Michel Zink and Herbert Kessler, on medieval creation, or Alain de Libera and Olivier Boulnois, on the theological implications of the notion. During these days, the papers will seek to explore the notion of absence in the Middle Ages. This multidisciplinary symposium will be an opportunity to explore and discuss central influence on medieval culture. It is widely open to researchers in history, history of texts and literature, philology, history of art and images, philosophy, anthropology, archaeology, sociology, etc.Proposals must fall under one of the following headings:The medievalist faced with the absenceThe trace: missing words or objects, lost sources, perishable objects, the fragment, etc.The expression of absence: the ellipse, the shortcut, the synthesis, the faulty lexicon, the void, the dark or the white, the unsaidVoluntary absence: the use of forgeries, erasure, deliberate destruction, iconoclasmEnquiry, quest, &#160;the unreachable, the&#160; implicitAbsence in the judicial and political fieldlegislation and absent onesJudgment in absentiaExile and banishment in imposed absenceReactions to the absence of political powerThe shortcomings of society : famines, popular uprisingsThe experience of separationFailing family ties: abandonment, infanticide, divorce, separationThe defect or departure of the loved oneThe death of a loved one and their griefwaiting, flight, experience of emptiness,&#160; mystery of loveLack of faithAtheism and heresy.Disloyalty, infidelity and felony in feudal relationsThe desired absencePerfection (the absence of errors)Asceticism (monasticism, the eremetical life and anchoriteism, voluntary poverty, renunciation, loneliness)Practicing absence: silence, fasting, deprivatin, mustism.To tell and overcome absenceThe materialisation and circumvention of absence in the process of literary and plastic creation (cultural transfers, translatio, figuration of otherness) as well as theatre (playful absence, simulacrum).The articulation between fiction and reality (quarrel between universals, debates on Eucharistic realism, rhetoric of absence)Thinking about the concept of absence: apophatic theology, evil versus absence of good, the stakes of mystery in theology and liturgical practice, the description of "Ineffable".Substitution: the worship of relics, signs of the divine presence, miraclesPresentations (c. 20 min.) can be given in either French or English.Practical Informations for submissionProposal must be submitted by December 15th 2020 at the latest,in pdf format, and sent by e-mail to colloque-absence@protonmail.fr. The proposal will include the name and surname of the PhD candidate and those of their advisor(s), as well as the title of the thesis, the starting year of their PhD, the title of the lecture and a short abstract (no longer than a page)&#160; followed by a short bibliography.Applicants will be contacted by January 15th 2021, after the committee completes the selection process. At the end of the symposium, a certificate of participation will be released on request.CESCM will offer lunches and coffee breaks to the participants. Travel and accommodation costs, however, will be at the expense of participants or of their research centres.Organising committee&#160;Corinne Lamour,Emilie Margaix,C&#233;cile Maru&#233;jouls,Elise Vernerey.