1,118 research outputs found
De la mĂ©moire vive au dire attĂ©nuĂ© : LâĂ©criture dâAki Shimazaki
Pour Aki Shimazaki, lâĂ©criture ouvre avant tout une marche mentale oĂč se conjuguent, de façon singuliĂšre, pensĂ©e, mĂ©moire, secret et un dire attĂ©nuĂ©, presque jamais tout Ă fait direct dans lequel les intentions sont Ă©vasives et fondantes. Elle dĂ©nonce le rĂŽle des apparences dans la culture japonaise, tout en se jouant de celles-ci. Dans un jeu de va-et-vient entre la mĂ©moire et le dire, lâĂ©crivaine apprĂ©hende un monde complexe oĂč sont mis en question lâorigine, la vĂ©ritĂ©, le mensonge, la culture et la tradition. Lâauteure de cet article examine les modalitĂ©s du passage entre la mĂ©moire et le dire. Outre le contexte culturel spĂ©cifique, lâorientalisme de Shimazaki appartient au mĂȘme titre Ă la littĂ©rature mondiale et Ă la littĂ©rature quĂ©bĂ©coise, qui sâentrecroisent aux mĂȘmes prĂ©occupations.For Aki Shimazaki, writing is above all the beginning of an unusual mental journey in which thought, memory and secrecy are combined with an attenuated expression that is almost never quite direct, and in which intentions are evasive and tend to melt away. While playing with appearances, she denounces the role of appearances in Japanese culture. In a back-and-forth movement between memory and expression, she defines a complex world in which origins, truth, lies, culture and tradition are questioned. This article examines the forms taken by the transition from memory to expression. Beyond its specific cultural context, Shimazamiâs Orientalism fully belongs to world literature and to Quebec literature, whose concerns it shares
Melancholy of the Beauty. The Hymn to Pulchritudo of St. Augustine
In Book X of his Confessions, Augustine calls God Pulchritudo, âBeautyâ. This
âBeautyâ is invoked at a point in his book where we move from biographical
elements to a series of philosophical and theological treatises on Creation
and Time. Creatures possess beauty, only the Creator is beauty in himself,
free of disharmony, and only He can grant access to His beauty. This irruption
of Pulchritudo lighting up his memoirs gives Augustineâs life a new meaning.
This is where he confesses his transgressions, through hymns of praise, and
eventually through a life marked by the longing to eventually meet Beauty.
There is great melancholy in the Confessions which the hymn to Pulchritudo
gives both the tone and the key to understanding to.YVES-MARIE
LEQUIN
â dominikanin z klasztoru w Nicei. Specjalizuje
siÄ w filozofii sztuki. WykĆadowca filozofii i teologii na uniwersytetach
poĆudniowej Francji oraz seminariach duchownych. Duszpasterz Ćrodowisk twĂłrczych na terenie Lazurowego WybrzeĆŒa i Monako. Organizator licznych konferencji naukowych i wydarzeĆ promujÄ
cych sztukÄ
i dziedzictwo kulturowe. Autor wielu dzieĆ w tym na temat
"WyznaĆ"
Ćw.
Augustyna:
"Tard, je tâai aimĂ©, BeautĂ©".Augustin, Retractationes.Cambrone P., MĂ©lancolie de la BeautĂ©, Ădition de la PlĂ©iade, 1998.Jean de la Croix, Vive Flamme dâamour.129-14014/112914
La révolution paléobiologique a-t-elle eu lieu en paléoanthropologie ?
Paleontology underwent a âpaleobiological revolutionâ during the twentieth century (Sepkoski and Ruse, 2009), by becoming a theoretical science and a part of evolutionary biology. Although the history of paleoanthropology reflects a similar change, the paleobiological revolution is still incomplete in this field. This article explains why the change is only partial. We identify empirical limits, pertaining to the distinctive features of the fossil record in paleoanthropology, as well as epistemological limits, linked with several different understandings of what paleobiology means. Finally, we demonstrate that there is a need to consider paleoanthropology as being not only a branch of paleobiology, but also an anthropology. By doing so, it is possible to assess properly the paleobiological change in the field of human evolution.
La palĂ©ontologie a connu au cours du XXe siĂšcle une « rĂ©volution palĂ©obiologique » (Sepkoski et Ruse, 2009), en se constituant comme science thĂ©orique et intĂ©grĂ©e Ă la biologie de lâĂ©volution. Si lâhistoire de la palĂ©oanthropologie reflĂšte un tournant similaire, la rĂ©volution palĂ©obiologique reste, Ă plusieurs Ă©gards, inachevĂ©e dans cette discipline. Cet article analyse les causes de cet inachĂšvement, en identifiant des limites empiriques, relatives aux particularitĂ©s du registre fossile de la palĂ©oanthropologie, mais aussi des limites Ă©pistĂ©mologiques, rapportĂ©es Ă diffĂ©rentes conceptions de la palĂ©obiologie en jeu dans cette discipline. Nous montrons enfin quâil est nĂ©cessaire de prendre en considĂ©ration la spĂ©cificitĂ© anthropologique de la discipline pour apprĂ©cier la particularitĂ© du tournant palĂ©obiologique dans le champ de lâĂ©volution humaine
Natalie PETITEAU, Ălites et mobilitĂ©s : la noblesse d'Empire au XIXe siĂšcle (1808-1914), Paris, La Boutique de l'histoire Ăditions, 1997, 714 p.
La crĂ©ation d'une noblesse d'Empire constitue l'une des initiatives les plus dĂ©criĂ©es de l'Ă©pisode napolĂ©onien. L'empereur lui-mĂȘme y a contribuĂ© en dĂ©nonçant, aprĂšs sa dĂ©chĂ©ance, la trahison d'un corps qui lui devait tout et s'Ă©tait dĂ©robĂ© au moment de l'Ă©preuve. Le discours n'est pas plus favorable chez les romanciers â voyez Balzac, plein de mĂ©pris pour ces reĂźtres pillards et ces parvenus douteux â et les historiens du XIXe siĂšcle. Et, peu soucieuse d'histoire sociale, l'immense littĂ©ratu..
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