381 research outputs found
Révolution : du concept à la métaphore
Concept moderne, « rĂ©volution » nâest vĂ©ritablement opĂ©rant que depuis la RĂ©volution française. ConvoquĂ© pour dĂ©signer Ă la fois des troubles profonds ou un processus historique, il Ă©chappe dans cette derniĂšre acception au domaine strictement politique et essaime dans tous les domaines de la sociĂ©tĂ©. Dans tous les cas, un substrat religieux reste omniprĂ©sent, lâattente du salut se trouvant sĂ©cularisĂ©e, et les strates qui le constituent historiquement font que ce concept supporte des interprĂ©tations inverses.La deuxiĂšme partie du texte Ă©tudie la mĂ©taphorisation du concept, qui accompagne lâĂ©largissement de son domaine dâusage. La notion de retour Ă©tant constitutive, lâimage du mouvement des astres sâimpose, mais câest celle de la spirale qui devient dĂ©cisive, car elle permet de relier les structures mĂ©tahistoriques aux formes du progrĂšs humain, tandis que lâaccĂ©lĂ©ration provoquĂ©e par ce dernier consacre le passage Ă une tĂ©lĂ©ologie immanente Ă lâhistoire.âRevolutionâ is a modern concept, one that has only really come into effect since the French Revolution. The term is called upon to designate both profound disturbances and historical processes. This second definition generalises the term beyond the strictly political sphere, such that it spreads into all social fields. In all cases, its religious underpinnings remain omnipresent, the hope for salvation having been secularised, and the historical strata that constitute the concept allow it to withstand contradictory interpretations.The second part of the text studies the way the concept becomes metaphor, a process which accompanies the expansion of the termâs field of application. As the idea of return is constitutive, the movement of the stars is an obvious comparison, however the decisive image is that of the spiral, as it allows metahistorical structures to be linked to forms of human progress, while the acceleration of this progress legitimates an immanentist historical teleology
Keli klausimai âkrizÄsâ sÄ vokos istorijai
[text in Lithuanian][tekstas lietuviĆł kalba
Raccourcissement du temps et accélération
LâĂ©largissement du concept de sĂ©cularisation, consĂ©cutif Ă la RĂ©volution française, donne accĂšs au rapport que ce phĂ©nomĂšne entretient avec lâaccĂ©lĂ©ration de lâhistoire, dĂšs lors que le temps est dĂ©sormais ressenti comme production humaine. Lâattente dâune fin des temps se rapprochant de plus en plus vite sâefface devant le progrĂšs, lequel atteste que lâaccĂ©lĂ©ration se vĂ©rifie maintenant par elle-mĂȘme. Si le xixe siĂšcle reste teintĂ© dâune vision religieuse, la propagation du progrĂšs dans la vie courante satisfait les besoins tout en en suscitant de nouveaux, principe dâun emballement dont une des consĂ©quences est que la perspective finale dâune autodestruction de lâhumanitĂ© sâest substituĂ©e Ă celle du passage vers lâau-delĂ . Lâautre consĂ©quence â lâincapacitĂ© croissante Ă opĂ©rer des projections sur lâavenir et donc Ă peser sur lui â nâest pas pour rassurer.The broadening of the concept of secularization, a consequence of the French Revolution, led to the relationship that this phenomenon maintained with the acceleration of history, from the moment that time was henceforth felt as a human activity. Waiting for the end of time, something which drew nearer more and more quickly, gave way to progress attesting that acceleration could now be confirmed by itself. If the nineteenth century was still tinged by a religious vision, the spread of progress in everyday life satisfied the needs of everyone while giving rise to new ones, the principle behind a sudden enthusiasm, one of the consequences of which was that the final prospect of humanityâs self-destruction was substituted for the prospect of passing over to the great beyond. The other consequence âthe growing inability to make predictions about the future and therefore to be able to depend on themâ was not reassuring
Raccourcissement du temps et accélération
LâĂ©largissement du concept de sĂ©cularisation, consĂ©cutif Ă la RĂ©volution française, donne accĂšs au rapport que ce phĂ©nomĂšne entretient avec lâaccĂ©lĂ©ration de lâhistoire, dĂšs lors que le temps est dĂ©sormais ressenti comme production humaine. Lâattente dâune fin des temps se rapprochant de plus en plus vite sâefface devant le progrĂšs, lequel atteste que lâaccĂ©lĂ©ration se vĂ©rifie maintenant par elle-mĂȘme. Si le xixe siĂšcle reste teintĂ© dâune vision religieuse, la propagation du progrĂšs dans la vie courante satisfait les besoins tout en en suscitant de nouveaux, principe dâun emballement dont une des consĂ©quences est que la perspective finale dâune autodestruction de lâhumanitĂ© sâest substituĂ©e Ă celle du passage vers lâau-delĂ . Lâautre consĂ©quence â lâincapacitĂ© croissante Ă opĂ©rer des projections sur lâavenir et donc Ă peser sur lui â nâest pas pour rassurer.The broadening of the concept of secularization, a consequence of the French Revolution, led to the relationship that this phenomenon maintained with the acceleration of history, from the moment that time was henceforth felt as a human activity. Waiting for the end of time, something which drew nearer more and more quickly, gave way to progress attesting that acceleration could now be confirmed by itself. If the nineteenth century was still tinged by a religious vision, the spread of progress in everyday life satisfied the needs of everyone while giving rise to new ones, the principle behind a sudden enthusiasm, one of the consequences of which was that the final prospect of humanityâs self-destruction was substituted for the prospect of passing over to the great beyond. The other consequence âthe growing inability to make predictions about the future and therefore to be able to depend on themâ was not reassuring
IV. LâĂ©poque de la RĂ©volution française
[847] Les annĂ©es 1780-1800 revĂȘtent une importance dĂ©cisive dans la comprĂ©hension moderne de la dĂ©mocratie. Câest durant cette pĂ©riode que les acceptions actuelles du terme, pour lâessentiel, furent dĂ©veloppĂ©es et se rĂ©pandirent. Lâusage linguistique Ă©volua surtout selon deux directions. 1) Le terme de « dĂ©mocratie » cessa dĂ©finitivement dâappartenir Ă la langue savante pour devenir un terme politique dont lâemploi se gĂ©nĂ©ralisa, [848] tout en continuant Ă faire lâobjet de vives discussions :..
Algunas preguntas sobre la historia del concepto "crisis"
El presente trabajo es una conferencia dictada por Reinhart Koselleck en el marco de las llamadas Castelgandolfo-GesprĂ€che: un ciclo de conferencias que se organizaba durante el pontificado del papa Juan Pablo II y del que participaron intelectuales como Paul Ricoeur, Robert Spaemann, Leszek Kolakowski, entre otros. La siguiente traducciĂłn se ha realizado a partir de la versiĂłn alemana publicada en el volumen Ăber die Krise. Compilado por Krzysztof Michalski. Stuttgart: Klett-Cotta, 1986
Os professores na virada do milĂȘnio: do excesso dos discursos Ă pobreza das prĂĄticas
Este artigo surge na sequĂȘncia de uma palestra proferida na Faculdade de Educação da Universidade de SĂŁo Paulo, no dia 20 de Maio de 1999. Uma versĂŁo deste texto foi publicada na revista espanhola Cuadernos de PedagogĂa (nÂș 286, Dezembro de 1999) e na Revista Educação e pesquisa: Educ. Pesqui. vol.25 no.1 SĂŁo Paulo Jan./June 1999)Escrito na sequĂȘncia de uma ConferĂȘncia proferida na Universidade de SĂŁo Paulo, este artigo procura analisar a 'realidade discursiva' que marca grande parte dos textos sobre educação neste final de sĂ©culo. A chave de leitura do artigo Ă© a lĂłgica excesso-pobreza, aplicada ao exame da situação dos professores: i) do excesso da retĂłrica polĂtica e dos mass-media Ă pobreza das polĂticas educativas; ii) o excesso das linguagens dos especialistas internacionais Ă pobreza dos programas de formação de professores; iii) do excesso do discurso cientĂfico-educacional Ă pobreza das prĂĄticas pedagĂłgicas; iv) do excesso das 'vozes' dos professores Ă pobreza das prĂĄticas associativas docentes. NĂŁo recusando um pensamento 'utĂłpico', o autor critica as anĂĄlises 'prospectivas' que revelam um 'excesso de futuro' que Ă©, ao mesmo tempo, um 'dĂ©fice de presente'.RĂ©digĂ© Ă la suite d'une ConfĂ©rence donnĂ©e Ă l'UniversitĂ© de SĂŁo Paulo, cet article cherche Ă analyser la 'rĂ©alitĂ© discursive' qui marque la plupart des textes sur l'Ă©ducation dans cette fin de siĂšcle. La clef de lecture de l'article est le couple excĂšs-pauvretĂ©, appliquĂ© Ă l'examen de la situation des enseignants: i) de l'excĂšs de la rhĂ©torique politique et des mass-media Ă la pauvretĂ© des politiques Ă©ducatives; ii) de l'excĂšs des langages des experts internationaux Ă la pauvretĂ© des programmes de formation des enseignants; iii) de l'excĂšs du discours scientifique-Ă©ducationnel Ă la pauvretĂ© des pratiques pĂ©dagogiques; iv) de l'excĂšs des 'voix' des enseignants Ă la pauvretĂ© des pratiques associatives des enseignants. Ne refusant pas une pensĂ©e 'utopique', l'auteur critique les analyses 'prospectives' qui sont porteuses d'un 'excĂšs d'avenir' qui est, en mĂȘme temps, un 'dĂ©ficit de prĂ©sent'
We Are History: The Outlines of a Quasi-Substantive Philosophy of History
In times of a felt need to justify the value of the humanities, the need to revisit and re-establish the public relevance of the discipline of history cannot come as a surprise. On the following pages I will argue that this need is unappeasable by scholarly proposals. The much desired revitalization of historical writing lies instead in reconciling ourselves with the dual meaning of the word history, in exploring the necessary interconnection between history understood as the course of events and as historical writing. Despite the general tendency of the last decades to forbid philosophizing about history in the former sense (at least in departments of history and philosophy), I think that to a certain extent we already do so without succumbing to substantive thought. We already have the sprouts of a speculative although only quasi-substantive philosophy of history that nevertheless takes seriously the postwar criticism of the substantive enterprise. In this essay I will first try to outline this quasi-substantive philosophy of history that attests to the historical sensibility of our times; and second, I will try to outline its consequences regarding history as historical writing. Finally, in place of a conclusion I will suggest that historical writing is not as much a contribution to public agendas as it is the very arena in which public life is at stake
Introduction: approaching space in intellectual history
This article serves as an introduction to the special issue on Conceptions of Space in Intellectual History. It opens with a brief inquiry into the place of âspaceâ, both as a topic and as an analytical lens, in the field of intellectual history. The remainder of the introduction suggests a pathway through the special issue. Under three broad headings â âterritory,â âoceans and empireâ, and âgeopoliticsâ â the volumeâs articles are presented, brought into dialogue, and situated within a wider trajectory of recent research on conceptions of âspaceâ in intellectual history.Arts and Humanities Research Council;
Cambridge Commonwealth, European & International Trust;
Levy-Plumb Fund for the Humanities at Christ's College, Cambridge
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