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Le présent travail s'inscrit dans une démarche d'archéologie conceptuelle. Il s'agit de retracer la genèse de la notion d'intériorité et les formes prises par cette conceptualisation dans la pensée d'Augustin d'Hippone, des premiers écrits, les "Dialogues" de Cassiciacum, jusqu'à l'oeuvre centrale que constitue de "De Trinitate". La première partie s'attache à dégager les grands principes de la syntaxe de l'intériorité dans le cadre d'une démarche topologique. Le travail s'organise selon un axe syntagmatique où sont étudiées les relations qui unissent des termes aussi essentiels qu' "anima, animus, mens, ratio, intellectus, intelligentia, memoria, uoluntas et spiritus", et selon un axe paradigmatique, à travers le motif de l'ascension spirituelle. En dernier ressort, l'intériorité apparaît comme une structure dynamique où le concept d' "imago Dei" joue un rôle central. Cela conduit à la seconde partie où est examinée l'anthropo-théologie de l'image dans la pensée augustinienne. Après avoir replacé les concepts d' "imago" et de "similitudo" dans le cadre de la pensée antique, on étudie leur utilisation au sein du "De Trinitate", ce qui conduit à une réflexion sur le statut de l'analogie et sa thématisation à travers le motif paulinien du miroir en énigme, en 1 Co 13,12. En dernier ressort, cette réflexion sur l'approche spéculaire de la notion d'intériorité chez Augustin amène une réflexion sur son lien avec la réflexivité, conçue non seulement comme concept noétique, mais aussi sémiotique et herméneutique. - This work is in keeping with a process of a conceptual archeology. Our aim is to study how the notion of interiority arises and develops in Augustine's thought, from his first books, the Dialogues written in Cassiciacum, to his main work, the De Trinitate. On the first hand, we try to study how the concept of interiority is organized as a syntax throughout a topologic process. So, we first study, in a syntagmatic way, relations that link very important words as anima, animus, mens, ratio, intellectus, intelligentia, memoria, uoluntas and spiritus; then, we study, in a paradigmatic way, the motif of spiritual progress. In the last resort, the notion of interiority seems to be a dynamic structure, where the concept of imago Dei plays an important part. So, on the second hand, we have to examine anthropo-theology of the image in Augustine's thought. We first put concepts of imago and similitude in the context of Antiquity's thought, and, then, we study how these words are used in the De Trinitate. So, we have to wonder which part analogy plays in this context and how Augustine develops these notions throughout the paulinian motif of the mirror (1 Co 13, 12). In the last resort, by thinking about relations between the motif of the mirror and the notion of interiority, we have to wonder about the concept of reflexivity understood not only as a noetic one, but also as semiotic and hermeneutic one This work is in keeping with a process of a conceptual archeology. Our aim is to study how the notion of interiority arises and develops in Augustine's thought, from his first books, the Dialogues written in Cassiciacum, to his main work, the De Trinitate. On the first hand, we try to study how the concept of interiority is organized as a syntax throughout a topologic process. So, we first study, in a syntagmatic way, relations that link very important words as anima, animus, mens, ratio, intellectus, intelligentia, memoria, uoluntas and spiritus; then, we study, in a paradigmatic way, the motif of spiritual progress. In the last resort, the notion of interiority seems to be a dynamic structure, where the concept of imago Dei plays an important part. So, on the second hand, we have to examine anthropo-theology of the image in Augustine's thought. We first put concepts of imago and similitude in the context of Antiquity's thought, and, then, we study how these words are used in the De Trinitate. So, we have to wonder which part analogy plays in this context and how Augustine develops these notions throughout the paulinian motif of the mirror (1 Co 13, 12). In the last resort, by thinking about relations between the motif of the mirror and the notion of interiority, we have to wonder about the concept of reflexivity understood not only as a noetic one, but also as semiotic and hermeneutic one
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