. "S\u00E9miotique des formes de vie, monde de sens, mani\u00E8res d'\u00EAtre" . . . "Sens et significations de nos formes de vie, dialogue inters\u00E9miotique" . . . "Exercer la s\u00E9miotique sans s\u2019int\u00E9resser au monde de la vie, c\u2019est condamner l\u2019analyse \u00E0 l\u2019insignifiance, car le sens est cette direction ind\u00E9termin\u00E9e que tracent nos vies, individuelles et collectives, depuis que nous existons. Les textes et les objets qui composent le monde portent en cons\u00E9quence tous, bien qu\u2019\u00E0 des degr\u00E9s d\u2019\u00E9vidence variables, l\u2019empreinte d\u2019une multitude de vies humaines.Dans sa foul\u00E9e, la vie humaine marque ainsi les textes et les objets qui croisent son chemin, ainsi que les activit\u00E9s qu\u2019elle accomplit pour parvenir \u00E0 ses fins et, ce faisant, persister dans son cours. Sur sa lanc\u00E9e, elle conf\u00E8re \u00E0 ces existences et ces exp\u00E9riences une forme symbolique, celle de l\u2019id\u00E9e qu\u2019elle dessine, malgr\u00E9 elle, de sa propre pers\u00E9v\u00E9rance.C\u2019est ce parcours, ou ce r\u00E9cit \u2013 car la vie, \u00E0 travers ses p\u00E9rip\u00E9ties, \u00E9crit aussi un r\u00E9cit \u2013, que cette th\u00E8se vise \u00E0 retracer en vue de d\u00E9finir la forme de vie, cette notion introduite par Algirdas Julien Greimas, au d\u00E9but des ann\u00E9es 1990, dans les \u00E9tudes s\u00E9miotiques, et qui, aujourd\u2019hui, interpelle les s\u00E9mioticiens d\u00E9sireux d\u2019inscrire leurs recherches dans le champ des sciences de la culture, mais sans clairement savoir ce qu\u2019il retourne de cette notion aux contours sinueux comme le sens. Instaurant le dialogue entre les s\u00E9mioticiens de l\u2019\u00C9cole de Paris qui se sont int\u00E9ress\u00E9s \u00E0 la question, ce texte se propose de reconsid\u00E9rer le statut existentiel des formes de vie, de d\u00E9crire comment elles \u00E9mergent dans l\u2019exp\u00E9rience, de typologiser leurs vari\u00E9t\u00E9s, enfin, d\u2019expliquer comment, \u00E0 terme, elles parviennent \u00E0 colorer de leurs \u00E9thiques les milieux humains." . "Sens et significations de nos formes de vie, dialogue inters\u00E9miotique" . . "2019" . . . "Pratique" . "Th\u00E8ses et \u00E9crits acad\u00E9miques" . "Signification (philosophie)" . "Communication" . "S\u00E9miotique" . "Doing semiotics without paying attention to the realm of life amounts to condemn analyses to insignificance, because meaning is this indeterminate direction that our individual and collective lives always trace. Texts and objects that are part of the world therefore all bear the imprint of a multitude of human lives, albeit with varying degrees of evidence.In its wake, human life thus marks texts and objects that cross its path, as well as the activities it carries out to achieve its goals and, in so doing, to persist in its course. In its track, human life gives these existences and experiences a symbolic form, that of the idea it draws of its own perseverance.It\u2019s precisely this path, or this narrative \u2013 because life, through its adventures, also writes a narrative \u2013, that this thesis aims to recount in order to define the concept of form of life introduced by Algirdas Julien Greimas in semiotic studies, at the beginning of the 1990s, and which, today, challenges semioticians wishing to place their research in the field of cultural studies, but without clearly knowing what returns from this notion as sinuous as meaning. Encouraging a dialogue between the semioticians of the Paris School Semiotics who have investigated the topic, this dissertation proposes to reconsider the existential status of the forms of life, to describe how they emerge from experience, to provide a typology of their varieties and, finally, to explain how, in the long run, they succeed in colouring human worlds by their ethics." . . "Narration" . "Text" . . . . . "Morale" . . . . . "Signification (linguistique)" . . "Culture" . . "Narrativit\u00E9" . . . "Forme de vie" . . . "Purports and purposes of our forms of life, intersemiotic dialogue" . .