L’amour et la cité de Dieu. Utopie et rapport des sexes au Moyen Âge

La Politeia de Platon et la cité de Dieu d'Augustin d'une part, l'Utopie de Thomas More de l'autre sont deux façons différentes d'envisager un modèle social, comme un idéal ou comme un programme. Le tournant de l'une à l'autre attitude peut être situé chez les clercs des réformes médiévales, carolingienne puis grégorienne, qui conçurent une interprétation réaliste de la pensée d'Augustin, notamment en matière matrimoniale. Le résultat en fut l'extension étonnante de l'interdit d'inceste. Ainsi fut abattu le pouvoir des femmes, ou ce qu'il en restait, parmi les communautés d'origine germanique installées dans la partie occidentale de l'Empire romain.The Politeia of Platon and the City of God of Augustine or the Utopia of Thomas More are two different ways to imagine a social model, as an ideal or as a program. The shift from one attitude towards the other may be spotted amongst the churchmen of the medieval reforms, Carolingian and Gregorian, who elaborated a realist interpretation of Augustine's thought, specially about matrimonial matters. The result was the amazing extension of the interdict of incest. Therefore was annihilated the power of women, or what was left of it, in the communities of Germanic origin established in the western part of the roman Empire

L’Utopie de Thomas More

Depuis les éloges d’Érasme, l’Utopie est associée à l’humanisme, et le martyre de Thomas More, face au tyran Henri VIII – et libidineux de surcroît – fait qu’on ne regarde pas plus loin. Martyr catholique, c’est pourtant une qualité bizarre pour un homme qui acceptait n’importe quelle religiosité et souhaitait des prêtres créés par la société. Humaniste ne l’est pas moins pour un homme qui suggérait de rétablir l’esclavage en Angleterre. L’ancien amateur d’épigrammes durant son séjour d’Oxfo..

Designing and conducting a cluster-randomized trial of ICU admission for the elderly patients: the ICE-CUB 2 study

International audienceBackgroundThe benefit of ICU admission for elderly patients remains controversial. This report highlights the methodology, the feasibility of and the ethical and logistical constraints in designing and conducting a cluster-randomized trial of intensive care unit (ICU) admission for critically ill elderly patients.MethodsWe designed an interventional open-label cluster-randomized controlled trial in 24 centres in France. Clusters were healthcare centres with at least one emergency department (ED) and one ICU. Healthcare centres were randomly assigned either to recommend a systematic ICU admission (intervention group) or to follow standard practices regarding ICU admission (control group). Clusters were stratified by the number of ED annual visits (44,616 visits), the presence or absence of a geriatric ward and the geographical area (Paris area vs other regions in France). All elderly patients (≥75 years of age) who got to the ED were assessed for eligibility. Patients were included if they had one of the pre-established critical conditions, a preserved functional status as assessed by an ADL scale ≥4 (0 = very dependent, 6 = independent), a preserved nutritional status (subjectively assessed by physicians) and without active cancer. Exclusion criteria were an ED stay >24 h, a secondary referral to the ED and refusal to participate. The primary outcome was the mortality at 6 months calculated at the individual patient level. Secondary outcomes were ICU and hospital mortality, as well as ADL scale and quality of life (as assessed by the SF-12 Health Survey) at 6 months.ResultsBetween January 2012 and April 2015, 3036 patients were included in the trial, 1518 patients in 11 clusters allocated to intervention group and 1518 patients in 13 clusters allocated to standard care. There were 51 protocol violations.ConclusionsThe ICE-CUB 2 trial was deemed feasible and ethically acceptable. The ICE-CUB 2 trial will be the first cluster-randomized trial to assess the benefits of ICU admission for selected elderly patients on long-term mortality

Les Saxons du Bessin et leurs compagnons. Ethnies et acculturation en Gaule du Nord au début du Moyen Age

Issu du Colloque international de Royaumont, juin 2013International audienceà veni

Arcana conjugalia. Le secret des mariages germaniques

Issu du Colloque international, qui s'est tenu à la Faculté de droit de MontpellierInternational audienceà veni

La lignée de Martial. Liste épiscopale et mémoire du passé

à veni

Les fantômes des Balkans. Étrangers de l’intérieur et identité européenne

The European Union, in its constitutional project, had abandoned the idea of setting up Christianism as the foundation of a common identity. The reason of this choice was not only the distinction within the Christian religion between divergent forms, but also, during the long history of Europe, the presence of other religions, although in minority in this part of the world. Amongst them, Islam: «The tragical events in Bosnia showed the general public the existence, at the gates of western Europe, of a Slavonic-speaking Moslem population come from an ill-understood past and an almost unknown religious process: the past is that of Ottoman Rumelia; the process that of the conversion to Islam of some Balkanic peoples between the end of the Middle Ages and our time». Where does European Islam come from, be it Slavonic, Albanian or Türk, when it is older than the recent immigrations? The answer seems obvious: from the Ottoman Empire, when Istanbul replaced Constantinople. The Islamisation came either with the transportation of settlers from Anatolia or with the conversion of the natives to the new religion of the State. But how did this conversion come about? Its precedents are here observed, the existence in the Balkans since the Middle Ages of a faith which its believers told was Christian, even «true Christian», but which the contemporaneous clergymen branded as Manichean. The relation between this faith, in its various assemblies, and European Islam has been disputed. This study tries to present some elements for the debate. Beyond, will be left to ask what makes unity or division in human societies. For, notwithstanding the term, Balkanisation is not special to the Balkans

Guinefort et les faramans des Dombes. Un exemple d'anthropologie médiévale

Poly Jean-Pierre. Guinefort et les faramans des Dombes. Un exemple d'anthropologie médiévale. In: Raison présente, n°69, 1er trimestre 1984. Chemins de l'anthropologie. pp. 103-128

Freedom, warriors' bond, legal book.The Lex Salica between Barbarian custom and Roman law

à veni