The end of men. Voici venu le temps des femmes

Their arrival was heralded as a new beginning for the human race. Humans were no longer alone in the cosmos. Instead, they were suddenly thrust into an arena much larger than they were ready to deal with. In an age of technological advancement, Toughware and the wiki implants were the culmination of the first successful blending of human and alien technology. Suddenly, anyone with a wiki implant could ride the data streams. Hackers became celebrities as the neural landscape became the world's playground. And for a special few, a startling side effect was discovered. Fearing the worst, the Lambda Initiative was created to police wiki infractions and to protect the fabled Lambda Time Travel Restrictions. Anyone, human or alien, attempting to bypass the Lambda Protocols was subject to prosecution under this new law. To enforce this law, the G-Men were created. Culled from specialists with military and law enforcement experience, the G-Men sought out Lambda Protocol violators with swift and violent response. With wiki crimes on the rise and a growing anti-alien movement gaining strength, something had to be done. The government needed a solution, but they weren't sure what to do. And then they discovered a teenage girl living in Brazil with a special affinity for traversing and moulding the data stream. They had discovered the first Googol. And the world was about to change.

This study is about everyday men. They are approached through a unique marriage of biblical theology and empirical research which gives birth to a missionary challenge. Part One attempts to build a theological foundation for looking at people from the aspect of belief and unbelief. It sees this distinction as a crucial theme in the biblical material which remains relevant to men everywhere. The author discovers five elements of Christian belief in the biblical material while unbelief spans the five elements by its void, denial, or choice of an alternative. Part Two starts with a random sample, in-depth interview of fifty men in a "working-class" area of Birmingham, England. The interviews attempt to discover the nature and saliency of the men's belief and unbelief in the Christian faith. The analysis stresses the qualitative response with the emphasis on listening to the men describe their lives, values, beliefs, and lack of beliefs in their own words. The findings are also compared to other related studies, prompting some conclusions regarding the meaning of these findings. The author attempts to bring the biblical material to bear on the findings about ordinary people and asks whether they can be described as believers or unbelievers. From this starting point, it becomes obvious that the scope of unbelief is very broad. Part Three takes the understanding of God's Word and men's words and moves toward a missiological goal of approaching unbelievers with a gospel for today. It sees both the content and context of the gospel as important. The cultural problem is briefly considered and specific approaches are suggested in relation to the climate of unbelief in "working-class" English culture.

The mere fact of existing is already a battle of every moment, but that of being born a woman is seen as the most arduous of battles, in a society that considers women not only less than men, but below men. The simple attributes devolved to human being are sometimes denied to them, under the indifferent eye of the society. Who is to blame for this general contemptuous attitude vis-à-vis the woman ? The man ? Society ? Or the woman herself ? Woman parenthood, excision, rape, sexual harassment, the prison, early marriages and widowhood are core points tackled in the seven short stories of this book where the main characters ; Micheline, Amina, Jenaëlle, Ann-Lise, Lucie, Violet and Bernadette shall each take the reader through their stories using their own words. Based on true stories, these fictions are a personal move to throw more light on the stumbling blocks faced by the woman in her struggle for optimal fulfillment. Through the life stories clearly depicted in this book, most readers can picture their own lives, the lives of a mother, a sister, a friend or a daughter. Two objectives constitute the backbone of this book ; draw attention on the way the woman is perceived by the African society and Cameroon in particular and raise awareness in the woman so that she can come to understand that the key to her destiny lies within herself and nowhere else. Hence the need to portray womanhood as society sees it : a handicap.

This fascinating book tells the story of Thomas Hardy's Wessex. Accompanying a multi-venue exhibition, it explores Hardy's life and work. Internationally-acclaimed writer Thomas Hardy (1840-1928) is best known for his evocative depictions of the West Country landscape and its people, a region that he called 'Wessex'. What is less well-known is that this landscape also inspired him in many other aspects of his life, from campaigning for animal welfare to questioning the way society viewed women. This publication accompanies a blockbuster, multi-venue exhibition of the largest collection of Thomas Hardy memorabilia ever to be displayed at once. Hardy was born in the West Country, a few years after Queen Victoria came to the throne, and spent most of the rest of his life among its landscapes and people. When he turned writer, these landscapes and people re-emerged as his 'partly-real, partlydream country' of Wessex, in novels like Tess of the d'Urbervilles, Far from the Madding Crowd and Jude the Obscure. 'Hardy's Wessex' now conjures up a range of mental images : from raging seas on the coast to haunting ancient monuments, Victorian towns packed with life to peaceful hillsides grazed by sheep. However, through Hardy's 87-year life span, the West Country changed dramatically. Ideas of the role of women, humans' responsibility to animals, the realities of war, love and courtship, superstition, social structure, religion and how people related to the world around them altered fundamentally. Through his stories and campaigning, Hardy was keen to show not only the rural idyll, but also the tensions and diffi culties that lay beneath these views. These dramatic landscapes were the lens through which Hardy presented his worldview to his readership. From the tragedy of a woman saying farewell to her sailorlover on the end of Portland Bill, to a shepherd losing his flock and facing ultimate ruin on the chalky hills. The landscapes shape his characters, whose stories in turn convey his messages of social change to his readers. This publication will explore the impact that Wessex had on Hardy's works, and how living there shaped his views on the often divisive social issues of the period. Uniting beautiful landscape imagery with a selection of personal items from Hardy's life, this book will show you the man behind the literature.

Political Communication in The United Kingdom, the United States and the Federal Republic of Germany differs in terms of what the peoples expect to take issue with, how they are prepared to talk about them, which choices they can make to solve problems and, finally, whom or which organizations they delegate to resolve them. This comparative media study of The Economist, Time and Der Spiegel attempts to extract the differences in politics of the three societies.

Walter Gratzer's themes in the stories he relates in The Undergrowth of Science are collective delusion and human folly. Science is generally seen as a process bound by rigorous rules, which its practitioners must not transgress. Deliberate fraud occasionally intrudes, but it is soon detected, the perpetrators cast out and the course of discovery barely disturbed. Far more interesting are the outbreaks of self-delusion that from time to time afflict upright and competent researchers, and then spread like an epidemic or mass-hysteria through a sober and respectable scientific community. When this happens the rules by which scientists normally govern their working lives are suddenly suspended. Sometimes these episodes are provoked by personal vanity, an unwillingness to acknowledge error or even contemplate the possibility that a hard-won success is a will o' the wisp; at other times they stem from loyalty to a respected and trusted guru, or even from patriotic pride; and, worst of ail, they may be a consequence of a political ideology which imposes its own interpretation on scientists' observations of the natural world. Unreason and credulity supervene, illusory phenomena are described and measured, and theories are developed to explain them - until suddenly, often for no single reason, the bubble bursts, leaving behind it a residue of acrimony, recrimination, embarrassment and ruined reputations. Here, then, are radiations, measured with high precision yet existing only in the minds of those who observed them; the Russian water, which some thought might congeal the oceans: phantom diseases which called for heroic surgery; monkey testis implants that restored the sexual powers of ageing roués and of tired sheep; truths about genetics and about the nature of matter, perceptible only to Aryan scientists in the Third Reich or Marxist ideologues in the Soviet Union; and much more. The Undergrowth of Science explores, in terms accessible to the lay reader, the history of such episodes, up to our own time, in ail their absurdity, tragedy and pathos.

Pierre Jean BRUNEL : Oti et dioti. Les enjeux métaphysiques de l'éthique aristotélicienne dans Woldemar de Friedrich Heinrich Jacobi While Aristotle's authority is being challenged by modern philosophy, Jacobi quotes from his Nicomachean Ethics in Woldemar. Daniel Jenisch's edition of the Aristotle Ethics proves to be a major source for the understanding of the novel's "philosophical intent" . What is the significance of such a philosophical revival of Aristotle as the result of the novel ?? To what extent does the variance between the "commercial society" and the ancient doctrine of virtue throw light upon ethical and metaphysical stakes ?? How does the novel handle the philosophical question of immediate knowledge ?? The reading of Nicomachean Ethics does provide us with a model of conversion for the crisis of the modern subject. Während die Autorität des Aristoteles von der modernen Philosophie in Frage gestellt wird, bezieht sich Jacobi in Woldemar auf die Nikomachische Ethik. Daniel Jenischs Übersetzung (1791) stellt eine wichtige Quelle dar, um die "philosophische Absicht" dieses Romanes zu verstehen. Was bedeutet diese Rückkehr des Aristoteles dank des Romans ?? Inwieweit hat der Konflikt zwischen der modernen commercial society und der alten Tugendlehre eine ethische und metaphysische Tragweite ?? Wie wird die philosophische Frage nach der unmittelbaren Erkenntnis im Roman behandelt ?? Bedeutet die Lektüre der Ethik ein Bekehrungsmodell für die Krise des modernen Subjektes ?? Ives Radrizzani : La Destination de l'homme - la réponse de Fichte à la Lettre ouverte de Jacobi ?? The Vocation of Man is Fichte's response to Jacobi. Fichte follows a double strategy : he provides us with his system of defense against the accusations made to the Doctrine of Science in the Letter to Fichte (subjectivism, solipsism, nihilism), on the other part, he tries to build a link to the non-knowledge of Jacobi. With the ternary structure of the work, Fichte shows its commitment to the position that was already his at the time of the Quarrel of pantheism : he still holds necessary a mediation of Knowledge between Doubt and Faith and doesn't agree the Jacobian salto mortale. But the Knowledge and the Faith staged in the last two books of the work are precisely calibrated to demonstrate to Jacobi their agreement in these two areas. The reaction of Jacobi shows the discrepancy between the expectations of Fichte and the result. Die Bestimmung des Menschen bringt Fichtes Antwort auf Jacobi. Fichte verfolgt zwei Ziele : es gilt auf der einen Seite für ihn, sein Verteidigungssystem gegen die im Brief an Fichte entgegen der Wissenschaftslehre geäußerten Anschuldigungen (Subjektivismus, Solipsismus, Nihilismus) darzustellen, auf der anderen Seite einen Übergang zum jacobischen Nichtwissen zu ermitteln. Mit der dreiteiligen Struktur der Schrift zeigt Fichte, daß er der Position, die er schon beim Pantheismusstreit vertrat, treu bleibt : er hält eine Vermittlung durch das Wissen zwischen dem Zweifel und dem Glauben für notwendig und setzt sich dem jacobischen salto mortale entgegen. Aber die in den zwei letzten Büchern der Schrift inszenierten Wissen und Glaube sind genau darauf abgezielt, um Jacobi ihre Übereinstimmung in jenen zwei Bereichen unter Beweis zu stellen. Jacobis Reaktion zeigt die ganze Diskrepanz zwischen Fichtes Erwartungen und dem Ergebnis. Patrick Cerutti : Naître à l'existence "Je me souviens de cet instant plein de joie et de trouble, où je sentis pour la première fois ma singulière existence" . This paper traces the historical evolution of a metaphor, the one of awakening or birth to being, as it appears in Buffon's, then Rousseau's, Jean Paul's and Jacobi's works. Jacobi, after many modifications of meaning, bases his whole conception of a feeling of existence on it, since it depends on the spirit rather than the senses. "Je me souviens de cet instant plein de joie et de trouble, où je sentis pour la première fois ma singulière existence" . Der vorliegende Artikel gibt die Geschichte der Metapher des Erweckens oder der Geburt zur Existenz wieder, wie sie in Werken Buffons, dann Rousseaus, Jean Pauls und Jacobis erscheint. Durch manche Bedeutungsveränderungen baut Jacobi auf diesem Bild seine ganze Konzeption des Gefühls der Existenz auf, insofern als sie eher von einem Gefühl des Geistes als von der Empfindung abhängt. Alain muzelle : Friedrich Schlegel lecteur critique de Jacobi Jacobis Woldemar is a review Friedrich Schlegel wrote in 1796 from the final version of the novel. With this work, the young writer inaugurates the series of his "Charakteristiken" . Under the influence of Fichte's philosophy, he develops a new form of criticism, a genetic method that explains the poetic works from the point of view of their progressive construction, on the basis that "one can understand a book or a mind only through reconstructing its internal dynamics" . After having showed the weakness of the plot and portrayed Woldemar as a vulgar and selfish immoralist, he refuses to acknowledge the work any specifically philosophical value, arguing that he cannot succeed in finding any consistency in the course of the argument. Finally, the profound unity of the book is to be found, for Schlegel, in the individuality of its creator, whom he defines as a "mystical sophist" . Mit Jacobis Woldemar, einer Rezension, die Friedrich Schlegel 1796 über die endgültige Fassung dieses Romans verfasst, entsteht die erste seiner Charakteristiken. Unter dem Einfluß von Fichtes Philosophie entwickelt Schlegel eine neue Art von Kritik, eine genetische Methode, welche die poetischen Werke aus ihrem Werden erklärt, da man erst "ein Werk, einen Geist [versteht], wenn man den Gang und Gliederbau nachkonstruieren kann". Nachdem er auf die innere Brüchigkeit der Romanhandlung hingewiesen und von der Titelgestalt das Porträt eines immoralistischen groben Egoisten entworfen hat, was ihn dazu führt, Jacobis ethische Lehre in Frage zu stellen, spricht er dem Werk jegliche echt philosophische Dimension ab, da es ihm an einer Kontinuität der philosophischen Gedankenführung fehle. Schlegel erkennt schließlich die eigentliche Grundeinheit des Romans in der Persönlichkeit des Schriftstellers selbst, den er als einen mystischen Sophisten definiert. Sylvie LE MOËL : La traduction française de Woldemar, "roman philosophique et sentimental" - une médiation avortée ?? This study proposes to reassess the only translation in French of the novel Woldemar, published soon after it appeared in Germany but which quickly sank into oblivion. As the first attempt of Franco-German mediation by the publicist Charles Vandenbourg, who, at the time, had emigrated to Germany, it represents an enlightening example of the philological and philosophical stakes specific to the Franco-German intellectual transfer around the 1800s. The current article analyses the initial conditions and the publishing modes of the transfer, the translation strategy of Charles Vandenbourg as well as the revealing role played by the text in resetting the intellectual fields under the Directoire. Although it was a failure, this translation lead up to the penetration of Jacobi's philosophy in France, in a context of the philosophical debates opposing the Idealists and the Ideologists, later echoed by Madame de Staël. Vorliegender Beitrag untersucht die einzige französische Übersetzung von Jacobis Roman Woldemar, die zwar kurz nach der deutschen Originalfassung erschien, dafür aber schnell in Vergessenheit geriet. Als erster Versuch deutsch-französischer Vermittlung durch den nach Deutschland emigrierten französischen Publizisten Charles Vanderbourg stellt sie ein einleuchtendes Beispiel für den philologischen und philosophischen deutsch-französischen Transfer um 1800 dar. Die Studie befasst sich mit den Ausgangsbedingungen und den verlegerischen Modi des Transfers sowie mit Vanderbourgs Übersetzungsstrategien, wobei der französische Text die Neugestaltung des französischen intellektuellen Feldes zur Zeit des Direktoriums erkennen lässt. Dieser scheinbar gescheiterte Transfer nimmt also doch die Einführung von Jacobis Philosophie in Frankreich vorweg, und zwar im Kontext von Debatten zwischen Idealisten und Ideologen, an die Madame de Staël kurz darauf anknüpft. Norbert WASZEK : La référence à Adam Ferguson dans Woldemar de Friedrich Heinrich Jacobi At the centre of this article is an analysis of the presence of Adam Ferguson, a leading member of the Scottish Enlightenment, in Jacobi's philosophical "novel" Woldemar. Although often neglected by Jacobi scholarship, Ferguson is mentioned and quoted approvingly on several occasions in Woldemar, and his implicit impact might reach even further. Initially, the ground for such an analysis is prepared by recalling the empirical evidence for Jacobi's reading of Ferguson as is to be found in the catalogue of his personal library and in his voluminous correspondence. Then, standing back from details of the reception, the wider question is opened, whether an appropriate appreciation of Jacobi's indebtedness to Ferguson might contribute to a correction of certain older images and clichés of Jacobi's thought. Der Beitrag geht einem noch zu wenig beachteten Bezugspunkt von Jacobis Woldemar nach, dem schottischen Philosophen Adam Ferguson, welcher in Jacobis Buch mehrfach ausdrücklich und zustimmend erwähnt und zitiert wird und dessen Einfluss implizit vermutlich noch weiter reicht. Vor dieser zentralen Analyse werden einleitend noch weitere Belege für Jacobis Beschäftigung mit Ferguson aus seinem Briefwechsel und seinen Bibliotheksbeständen vorgestellt und eine kurze Charakterisierung von Fergusons Werk geboten. Ein Ausblick nimmt ein wenig Abstand von den Einzelheiten der Rezeption und eröffnet die weiterführende Frage, ob eine angemessene Würdigung seiner Lektüre von Ferguson dazu beitragen kann, noch immer verbreitete Klischees über Jacobis Denken zu korrigieren. Niall Bond : Ferdinand Tönnies und seine Wechselwirkungen mit der französischsprachigen Welt Research on the institutional establishment of sociology in Europe has for the most part ignored exchanges between the earliest leading French and German sociologists. Yet our research in Ferdinand Tönnies' estate in Kiel has shown us that there were fruitful exchanges and mutual effects between Tönnies and Emile Durkheim, René Worms, Gabriel Tarde and other French-speaking sociologists and philosophers. At the same time, constructions and representations of national traits were obstacles to the fluid transfer of scientific interests and knowledge even across the borders of Europe. This becomes particularly clear when we read Tönnies' and Durkheim's writings during the Great War. Nevertheless, the transposing of Tönnies, who had resisted National Socialism, to other cultural contexts such as the French-speaking world made it possible to deal with his thought in a more neutral and objective fashion than was possible in post-war Germany, which had been traumatised by the recuperation of the term "Volksgemeinschaft" by the Nazis. Dans une grande mesure, la recherche sur la mise en place institutionnelle de la sociologie en Europe a fait jusqu'alors abstraction des échanges entre les premiers sociologues français et allemands. En puisant dans les archives de Ferdinand Tönnies à Kiel, nous constatons toutefois des échanges fructueux et des actions réciproques entre Tönnies et Emile Durkheim, René Worms, Gabriel Tarde et d'autres sociologues et philosophes de langue française. En même temps, les constructions et les représentations de traits nationaux représentaient autant d'obstacles à un passage fluide d'interrogations scientifiques et de savoirs même à travers les frontières de l'Europe. Cela devient surtout clair à la lumière des écrits de Tönnies et de Durkheim sous l'influence de la Grande Guerre. Cependant la transposition de Tönnies, résistant au nazisme, à d'autres aires culturelles comme l'aire francophone a permis un traitement davantage neutre et objectif que celui qui a été possible dans une culture allemande de l'après-guerre traumatisée par l'exploitation du terme de "Volksgemeinschaft" par les nazis. Sonja VANDERLINDEN : Journal fictif, vie romancée, roman, mémoires, confession. Le cas de Tine of de dalen waar het leven woont (1987) de Nelleke Noordervliet The central theme of this contribution is the interaction between fiction and reality in Noordervliet's novel about Multatuli's wife. Speaking is Everdine van Wijnbergen during the last months of her life ?; in a fictional diary she looks back on episodes out of her whole life, with or without Douwes Dekker at her side. This fictional (auto)biography of a historical person is also a confession, an introspection, a self-examination. In this novel three "Tines" appear side by side : the real Everdine, Multatuli's and Max Havelaar's idealized Tine, and Noordervliet's Tine. Nelleke Noordervliet gives a voice to this writer's wife ?; she brings her out of the shadows and offers a nuanced and complex image of her personality. De rode draad in deze bijdrage is het spel met fictie en realiteit in Noordervliets roman over de vrouw van Multatuli. De auteur laat Everdine van Wijnbergen aan het woord tijdens haar laatste levensmaanden ?; in een fictief dagboek kijkt zij terug op episodes uit haar gehele leven, met of zonder Douwes Dekker aan haar zij. Deze fictieve (auto)biografie van een historisch personage is tegelijkertijd ook een biecht, een introspectie, een gewetensonderzoek. In deze roman komen drie "Tines" naast elkaar te staan : de werkelijke Everdine, de geïdealiseerde Tine van Multatuli en van Max Havelaar, en de Tine van Noordervliet. Nelleke Noordervliet geeft een stem aan deze schrijversvrouw, haalt haar uit de schaduw en biedt een genuanceerd en complex beeld van haar persoonlijkheid.

Lydia, lying between the Aegean coast and the Anatolian plateau, has been associated since Antiquity with the Pactolus river, which carried gold from the Tmolus mountain, and with the wealth of Croesus. Populated by Lydians and Maeonians, and marked by the presence of Persians, Greeks, Romans, and Byzantines, it has attracted the attention of researchers since the end of the 18th century. This book aims to cover the chronology of Lydian studies from the protohistoric period to the beginning of the Byzantine period and to bring together the contributions of international researchers and scholars from a wide range of disciplines that includes history, archeology, epigraphy, and numismatics, and from different perspectives. The various studies discuss society, social structures, military aspects, economy, religion, arts, architecture, and material culture. This diachronic approach makes it possible in particular to question continuity and discontinuity between the Hellenistic, Roman, and Byzantine periods, as well as with those that preceded them.

Created by the Fondation Cartier pour l'art contemporain, the exhibition Native Land, Stop Eject proposes a dialogue between filmmaker Raymond Depardon and philosopher Paul Virilio on the notions of being rooted and uprooted today, an epoch in which human migration flows are taking place on an unprecedented scale. In his film Hear Them Speak, created with Claudine Nougaret, Raymond Depardon gives a voice to those who wish to remain on their land but are threatened with exile. Diller Scofidio + Renfro, Mark Hansen, Laura Kurgan, and Ben Rubin give form to Paul Virilio's concepts in six dynamic maps which examine new trends in contemporary human movement due to environmental, political, and economic factors. The texts included here, published for the first time in the catalog Native Land, Stop Eject (Prix Nomad's 2009), offer a chance to explore the themes raised in the exhibition. Accompanied by exhibition views, they incite contemplation on the meaning of sedentariness and nomadism, as well as related questions of identity.

C'est dimanche et comme souvent Louise et Arthur viennent rendre visite à leur grand-mère. Ils aiment bien y aller, elle joue avec eux et leur raconte plein d'histoires. Mais aujourd'hui, elle n'a pas le temps et les deux cousins s'ennuient. Alors, ils décident de grimper dans le grenier où sont entreposés de vieux souvenirs et objets abandonnés. Ils y ont déjà été, mais maintenant ils sont plus grands et peut-être trouveront-ils un trésor qu'ils n'avaient pas aperçu, lors de la dernière visite. Après un long moment de recherche, dans un coin, Louise découvre une malle poussiéreuse. Les deux cousins, l'ouvrent et entrevoient un sabre avec une inscription. Une trouvaille qui va les mener jusqu'à l'école militaire de Saint Cyr de Coëtquidan, sur les traces de leur grand père. It's a Sunday and often as not, Louise and Arthur go and visit their grandmother. They like to go there, she plays with them and tells them lots of stories. But this Sunday she does not have the time, so the two cousins are bored. They decide to climb up into the attic, where old memorabilia and abandoned objects are stored. They have been there before, but now that they are taller, maybe they will find a treasure they did not see during their last visit. After a long moment of searching, in a corner, Louise discovers a dusty trunk. The two cousins open it and see a sword with an inscription. A discovery that will lead them to the military school at Saint Cyr de Coëtquidan, in the footsteps of their grandfather.

Physical scientists are problem solvers. They are comfortable "doing" science: they find problems, solve them, and explain their solutions. Roger Newton believes that his fellow physicists might be too comfortable with their roles as solvers of problems. He argues that physicists should spend more time thinking about physics. If they did, he believes, they would become even more skilled at solving problems and "doing" science. As Newton points out in this thought-provoking book, problem solving is always influenced by the theoretical assumptions of the problem solver. Too often, though, he believes, physicists haven't subjected their assumptions to thorough scrutiny. Newton's goal is to provide a framework within which the fundamental theories of modem physics can be explored, interpreted, and understood. "Surely physics is more than a collection of experimental results, assembled to satisfy the curiosity of appreciative experts," Newton writes. Physics, according to Newton, has moved beyond the describing and naming of curious phenomena, which is the goal of some other branches of science. Physicists have spent a great part of the twentieth century searching for explanations of experimental findings. Newton agrees that experimental facts are vital to the study of physics, but only because they lead to the development of a theory that can explain them. Facts, he argues, should undergird theory. Newton's explanatory sweep is both broad and deep. He covers such topics as quantum mechanics, classical mechanics, field theory, thermodynamics, the role of mathematics in physics, and the concepts of probability and causality. For Newton the fundamental entity in quantum theory is the field, from which physicists can explain the particle-like and wave-like properties that are observed in experiments. He grounds his explanations in the quantum field. Although this is not designed as a standalone textbook, it is essential reading for advanced undergraduate students, graduate students, professors, and researchers. This is a clear, concise, up-to-date book about the concepts and theories that underlie the study of contemporary physics. Readers will find that they will become better-informed physicists and, therefore, better thinkers and problem solvers, too.

The work shows the usefulness and limitation of modern logic in the study of traditional metaphysical problems. As is the usual case in all criticism of analytic philosophers against traditional philosophy, word usage must be limited to what the human mind can know. The notion of timeless knowledge for example contradicts our normal mode of word usage and cannot serve as adequate in reference to knowledge be it that of man or of God. If timeless knowledge applied to divine mode of knowing then there cannot be human freedom.

In this new interpretation of the French Revolution, Jan Baszkiewicz examines revolutionary attempts to "regenerate" man, France and the world in the face of deep-seated and persistent traditions. Using a broad array of primary sources – including pamphlets, diaries, police reports, and debate protocols – Baszkiewicz analyzes the tools French revolutionaries used to build a new society on the wreckage of the Ancien Régime : Spectacular holidays, reforms in family and marriage law, general schooling, the Republican Calendar, the "liberation" of public spaces, education through work, a new religion, terror and war. In the end, the great plans for regeneration failed, though the myths that surrounded those failures lived on well into the twentieth century.

What do Christopher Columbus, Reneke, Zénobe Gramme and Louis Pasteur have in common ? They were all inventors. Well fine, but who invented the crab's claw, the suction cups and the flight of squids or the proboscis of blood sucking insects ? Is invention intellectual fantasy, an industrial tool or a fundamental biological reaction ? How is this riddle to be solved ? Should we go through the list of inventions or inventors ? Is it a question of circumstances or motivations ? Who is in charge ? The Material or the Spirit ? In order to try to find a way of answering these questions, first a few very different inventors and their inventions will be presented. A few paradoxes emerge from this first part. Then we will devote an entire chapter to an exceptional inventor whose extraordinary work revolutionized how we now approach this topic. Finally, what can be said about all the inventions like the wings of birds or butterflies, the eyes of fish or insects, the leaves of trees or the social organization of beehives ? In these cases, man is not the inventor. There are countless marvels like these in the world around us. Can we explain them ? This will be the subject of the third part of this essay.

In Logic Programming (25 and 26) the language of logic is used as a declarative programming language. Prolog uses resolution as its underlying proof mechanism. The logical structure of relational databases is explained (27) in set theoretical terms and it is shown how the language of set theory can be used as a Structured Query Language (SQL). Computability, Undecidability and Complexity are treated in sections 28, 29, and 30, respectively, in terms of Turing machines. The undecidability of the validity problem for predicate logic and the NP-completeness of the satisfiability problem for propositional logic are shown in a similiar way. Chomsky's notion of grammar and its relation to the notion of automation is presented in section 31. Both untyped and typed lambda calculus are treated in sections 32 and 33, respectively. The role epistemic logic can play in the description of distributed systems is explained (34). In section 35 and 36, temporal logic is used both for verification by hand and for automatic verification. A tableaux-based automated theorem prover for classical logic is elaborated in the Appendix. Each section ends with a number of exercises ; the answers can be found at the end of this book.

Mehersthan Memoir (Meher Baba) This book is dedicated to the unique One who has assumed a form and name to lead the play of universal existence. He throbs in our loving heart ; He breathes in our living soul. He sings in our fervent spirit and he thinks in our purified mind. That infinite Ancient One from his supernal height, bends towards us to embrace us in his love, and to feed our soul with the nectar of his bliss. Blessed are they that have the mind to know him, the heart to feel him and the love to live in his consciousness ! He may have been born to human parents in Poona, studied in a college, played cricket, left home, have seen great souls, sat alone silent, spoken in gestures, written books - but that is not his history. Many live such a life ; many scholars write books ; many saints sit in contemplation ; many monks leave home for mountain resorts ; but they cannot be one like him. Millions of bulbs challenge in vain the darkness of night. One sun rises and the night dissolves into his golden light. One sun rises and the night dissolves into his golden light. We have seen monks, yogins and saints. Some live alone for peace. Some open Ashrams and collect donations to run them. Some comercialise their name and form. Some display miracles to surprise human minds ; some offer boons ; some predict the future ; some curse you when you do not offer them what they want. Some seek pleasure and treasure. But who seeks God and finds God in the self to awaken God-awareness in other men and women ? Who says "I am God and you are God too"? Who rises above the prattle of words, the rattle of weapons and battle of ideologies to the lofty peace of supersonic silence and pours his blessings from the dizzy height of the soul in tune with God ? Who is he that embraces all in the heart and awakens the soul which has none of the human creations of caste, religion, race, pedigree nor colour ? Editions ASSA, Christian Piaget

Le Temps des femmes, roman à cinq voix, se passe dans la Russie totalitaire des années 1960, dans la ville de Leningrad encore marquée par le terrible siège qu'elle a subi pendant la guerre. Sofia, une petite fille muette de sept ans, dessine à longueur de journée le monde qui l'entoure. Sa mère Antonina est ouvrière dans une usine. Trois vieilles femmes, Evdokia, Glikeria et Ariadna, accueillent Sofia et Antonina dans leur appartement communautaire. Elles jouent le rôle de grands-mères pour Sofia, à laquelle elles transmettent les valeurs de la Russie d'autrefois. Le roman raconte leur quotidien dans la ville de Leningrad - les files d'attente pour la nourriture, la cuisson des pommes de terre, les lessives interminables, tout en convoquant, à travers les yeux de l'enfant, la poésie populaire et le merveilleux. Dans Le Temps des femmes, où les personnages masculins ne sont que des figures lointaines, Elena Tchijova rend hommage aux femmes russes, à leur courage et à leur dignité, qui transparaissent sur leurs visages, dans leurs gestes et dans leur silencieuse résistance à l'oppression.

Julien VERMEULEN : Hugo Claus à New York (1959) In 1959-1960, Hugo Claus spent six months in the US, Mexico and Cuba. In the course of his trip he wrote down a number of impressions and experiences which he later turned into a cycle of poems, entitled "Reportage" (1961). In terms of contents and style these poems differ from his previous work. Claus now uses a style which is less hermetical : apart from this remarkable transparency, a wide range of ironic expressions, ambivalent idioms, contrasting registers and playful characterisations constitute a lexicological diversity. The great number of assonances and the use of non-literary text registers also characterize these poems. In this way this cycle anticipates later work in which Claus systematically applies diverse collage techniques. The poems "N. Y. 1" and "N. Y. 2" are also an exceptional testimony of the feelings of isolation and vulnerability of the lyrical "I". In 1959-1960 bracht Hugo Claus zes maanden door in de VS, Mexico en Cuba. Tijdens zijn verblijf noteerde hij enkele indrukken en ervaringen die hij later in de gedichtenreeks "Reportage" (1961) uitwerkte. Inhoudelijk en stilistisch wijkt deze poëzie af van zijn vroeger werk. Claus hanteert hier immers een stijl die minder hermetisch is : naast een opmerkelijke transparantie constateren we ook lexicografische diversiteit met allerlei ironische en ondermijnende dubbele bodems, kritische en contrastieve registers, ludieke en spottende typeringen. Ook het grote aantal assonanties en het gebruik van niet-literaire tekstregisters karakteriseren deze gedichten. In die zin anticipeert deze cyclus op zijn later werk waarin hij talrijke collagetechnieken op een systematische wijze toepast. De openingsgedichten "N. Y. 1" en "N. Y. 2" getuigen ook op een uitzonderlijke wijze van het isolement en de kwetsbaarheid van de ik-figuur. Sarah BEEKS : Masscheroen ou trois messieurs nus. L'engagement artistique de Hugo Claus dans les années soixante In the spring of 1968 Hugo Claus was officially charged with public indecency. The fact that he had staged three naked men in his play Masscheroen, could not be tolerated by to the conservative judiciary in Flanders. The lawsuit caused a great fuss within the artistic milieu : art and literature had regularly been censored and something had to be done. Inspired by the activist élan of May '68, Claus and his colleagues chose to act upon their artistic commitment. Through cheerful happenings and poetic protest evenings they fought for the autonomy of art and literature. In het voorjaar van 1968 werd Hugo Claus aangeklaagd wegens openbare zedenschennis. In zijn toneelstuk Masscheroen had hij drie naakte mannen laten optreden en dat kon volgens de conservatieve rechterlijke macht in Vlaanderen niet door de beugel. De zaak leidde tot veel ophef binnen het artistieke milieu : kunst en literatuur werden eind jaren zestig veelvuldig gecensureerd en dat werd niet langer geaccepteerd. Aangestoken door het activistische elan van mei '68 besloten Claus en zijn collega's zich artistiek geëngageerd te tonen. Door middel van vrolijke happenings en poëtische protestavonden bevochten zij de autonomie van kunst en literatuur. Pieter VERSTRAETEN : Le corps du Christ. Le roman A propos de Dédé et le catholicisme Hugo Claus's short novel Omtrent Deedee [With regard to Deedee], which appeared in 1963, can be read in a variety of ways. In general, two slightly antagonistic interpretative models have been dominant so far : whereas the early literary analysis by Julien Weverbergh focuses on the symbolic dimension of the story, a commentator such as Bert Vanheste emphasizes the novel's connection with contemporary social discussions, such as the debates on the democratization of Catholic faith in the context of Vaticanum II (1962-1965). In this article I want to further develop the latter perspective by reading the book primarily as a commentary on Catholic faith, understood in its institutional as well as its ideological dimensions. In particular, I focus on the kind of priesthood the main character Deedee is embodying, on the relation between the priest Deedee and the young homosexual Claude, who seems to represent an alternative kind of priesthood, and on the process of transubstantiation, which plays a major role in all this. Finally, I relate the motif of transubstantiation to Claus's conception of meaning and symbolism. It appears that the religious sacrament as well as the signifying process are based on the interaction between the concrete and material on the one hand and the abstract and ideal on the other. In the end, in Omtrent Deedee, both categories are unmasked as mere social constructs, failing to do what they promise : restoring an original, sacral union or wholeness. Van Hugo Claus' korte roman Omtrent Deedee, verschenen in 1963, zijn heel verschillende interpretaties mogelijk. Grosso modo staan daarbij twee verschillende lectuurmodellen tegenover elkaar. Terwijl de vroege analyse van Julien Weverbergh vooral inzet op de symbolische dimensie van het verhaal, vraagt iemand als Bert Vanheste expliciet aandacht voor de betrokkenheid van de roman op contemporaine maatschappelijke problemen, zoals de discussies rond de democratisering van het katholieke geloof die plaatsvinden in de context van Vaticanum II. In dit artikel wil ik dat tweede perspectief verder uitwerken door Omtrent Deedee in de eerste plaats te lezen als een commentaar op het katholieke geloof, zowel op de institutionele als op de ideologische dimensie ervan. Ik focus daarbij op de aard van het priesterschap van het hoofdpersonage Deedee, op de relatie tussen de geestelijke Deedee en de jonge homoseksueel Claude, die een alternatieve priesterrol op zich neemt, en op het sacrale proces van de transsubstantiatie, dat bij dit alles een cruciale rol lijkt te spelen. Tenslotte verbind ik het motief van de transsubstantiatie met Claus' visie op betekenis en symboliek. Zowel het religieuze sacrament als het proces van betekenisgeving zijn immers gebaseerd op de interacties tussen het concrete en materiële enerzijds en het abstracte en ideële anderzijds. Finaal worden beide categorieën in Omtrent Deedee ontmaskerd als louter sociale constructies die er niet in slagen hun belofte waar te maken en een oorspronkelijke, sacrale eenheid en heelheid te herstellen. Tom SINTOBIN : Raconter en bafouillant, bafouiller en racontant. Traumatisme et narrativité chez Hugo Claus In this article two novels by Hugo Claus are analysed from the perspective of Trauma theory : Desire (1978) and The sorrow of Belgium (1983). Trauma destroys an individual's life-narrative and results in a Post Traumatic Stress Disorder. In Desire it is Didi that seems to suffer from it : she lost her human identity and her awareness of time, she is barely able to speek - which means that she has lost the plot that can give her life meaning and coherence. The reader is never told what exactly is the matter : all he gets are flashes, which are not sufficient to tell him the whole story. Moreover, he is confronted with the fact that the language of the novel is very ambiguous. These two characteristics - the unability to get to a fullblown story and the loss of language - the reader shares with a PTSD-patient, which suggests that this novel has a performative aspect : the reader lives through the same drama as that of the characters. In The sorrow of Belgium, uncle Omer is confronted with a malfunctioning language and ability to narrate. His problem manifests itself in repetition and in misunderstandings due to the ambiguity of words. The reader encounters exactly the same problem at the end of the novel, when a passage that seemed rather superficial at first sight in reality turns out to be full of meaning. However, there are characters in this novel whom one would expect to be traumatised that nevertheless do not show the typical characteristics. Above all the father, Staf, talks endlessly about the terrible things that happened to him, even so much that the members of his family are no longer interested. The feeling of the "surplus" of narratives, that are as a consequence not healing any more but aim at hiding something, is a feeling shared by the reader while he is reading this strange novel, which gets in its turn a performative aspect. In dit artikel worden twee romans van Hugo Claus, Het verlangen (1978) en Het verdriet van België (1983) bestudeerd vanuit het perspectief van traumastudies. Daarbij wordt een trauma gedefinieerd als datgene wat het levensnarratief van een individu vernietigt, met een Post Traumatic Stress Disorder tot gevolg. In Het verlangen blijkt Didi's pathologie daar nogal wat kenmerken van te hebben : ze is haar menselijke identiteit kwijt, haar tijdsbesef is ontregeld, ze kan amper nog spreken - zij heeft dus niet langer de beschikking over een levensnarratief dat haar bestaan zinvol en coherent kan maken. De lezer verneemt echter nooit precies wat er aan de hand is : hij krijgt slechts flitsen te zien en komt niet tot een sluitend verhaal. Bovendien wordt hij ermee geconfronteerd dat de taal van de roman wel heel meerzinnig wordt. Deze beide kenmerken - het onvermogen om tot een verhaal te komen en het verlies van taal - deelt de lezer met een PTSD-patiënt, zodat het verhaal in overdrachtelijke zin performatief is geworden : de lezer ondervindt het drama van de personages aan den lijve. Ook in Het verdriet van België komt er een personage voor wiens taal en verhalend vermogen hapert : Nonkel Omer. Zijn aandoening uit zich onder meer in herhaling en in misverstanden door dubbelzinnige woorden en blijkt ook de lezer parten te spelen wanneer die zich tegen het einde van de roman met een ogenschijnlijk anekdotische maar in werkelijkheid uitermate beladen passage geconfronteerd ziet. Nochtans zijn er ook personages waarvan men zou kunnen aannemen dat ze getraumatiseerd zijn zonder dat ze de kenmerken van een PTSD vertonen : vooral vader Staf vertelt honderduit over wat hem is overkomen, zelfs in die mate dat zijn verhalen niet meer interessant gevonden worden door zijn huisgenoten. Het gevoel van de overdaad aan verhalen, die niet langer heilzaam zijn maar iets verbergen, maakt zich ook van de lezer meester bij zijn lectuur van deze vreemde roman. Het verdriet van België heeft zodoende op zijn beurt iets performatiefs. Dirk VAN HULLE : Claus et la narratologie exogénétique. La cognition externe (extended mind) et les notes de lecture autour du Chagrin des Belges This article combines genetic criticism with a post-Cartesian approach to cognitive narratology, notably to the examination of literary evocations of the fictional mind. The case study is the genesis of Hugo Claus' novel Het verdriet van België. The exogenetic analysis of two extant notebooks shows how the author's reading notes contribute not just to the fictional cosmology of the novel, but also to the cognitive cosmology of the characters' 'extended' minds. The article argues that for Claus, as for many twentieth-century authors, the materiality of the avant-texte served as a cognitive model for the evocation of the workings of the fictional mind. Dit artikel combineert tekstgenetisch onderzoek met een post-Cartesiaanse benadering van de cognitieve narratologie, in het bijzonder het onderzoek naar vormen van literaire bewustzijnsrepresentatie. De gevalstudie is de genese van Hugo Claus' roman Het verdriet van België. Uit de exogenetische analyse van twee bewaard gebleven notitieboeken blijkt hoe de lectuurnotities bijdragen, niet alleen tot de fictionele kosmologie van de roman, maar ook tot de cognitieve kosmologie van personages en hun "extended mind" . Het artikel argumenteert dat voor Claus, net als voor heel wat twintigste-eeuwse auteurs, de materialiteit van de avant-texte heeft gefungeerd als cognitief model voor literaire bewustzijnsrepresentatie. Malgorzata DUBROWSKA : Die mythische Welt Anna Seghers'. Literarische Bilder aus dem französischen Exil Alongside her journalistic undertakings, literary works by Anna Seghers left trajectories of her residence as an immigrant in France between the years 1933-1941. In her literary works, the writer often depicted in a metaphorical way the world of immigration experiences : Sense of instability, isolation, life intimidations and also consciousness of replication of the immigrant' destiny. She brought a universal literary vision that corresponded to the biblical tradition and the world of the Greek and Roman mythologies. The author of this article, based on the selected literary works of Anna Seghers that were created in France, catalogues the universal experiences of the existence of the human kind, that in Seghers' works become mythical. Les textes littéraires d'Anna Seghers, qui complètent son activité publicistique, où elle décrit d'une manière métaphorique ses expériences d'expatriée, en disent long sur les années de son exil en France (1939-1941). La précarité, l'isolement, le danger de mort et la conscience de réitération de l'existence d'exilé font naître une vision littéraire universelle qui puise tant dans la tradition biblique que dans les mythologies grecque et romaine. A travers les textes littéraires retenus, issus de la période française, l'auteur de la présente contribution tente de concrétiser cette expérience atemporelle de l'existence humaine à laquelle Seghers donne une dimension mythique.

The son of Douaouf, the brilliant, scribe of the early XIIth Dynasty Xty " Khety " said this : "The man continues to subsist after reaching the haven of death and his actions are beside him in a heap. " If regression is the main cause of the alarming situation of Africa and its tails the perceptibles consequences at all levels, the solution to this problem is eminently political. It inevitably involves the constitution of a pan-African State. For men, there is no unity without memory of the past. In fact, the construction of a federal state inevitably involves the restoration of African historical consciousness. There is no national and federal identity without a common language. The unification of Africa will only be possible if it takes the measure of its linguistic unification issue. To a lesser extent but like Cheikh Anta Diop in his book titled the Cultural Unity, I was animated throughout this heuristic by the idea that only the true knowledge of the past can maintain the consciousness and the feeling of a historical continuity essential to the consolidation of a nation for the purpose of building a multinational state in line with its past. Like Cheikh Anta Diop, I build my sureness on the legitimate idea that a people who lost a significant part of their historical memory must engage in the investigation of their past in every possible way. This investigation can take the contours of a reconnection with its past through so-called old languages. But a people can not live only with by merely repeating of what others tell them about themselves. The investigation through its linguistic past allows especially a direct knowledge of oneself. In addition to the fact that this knowledge simply highlights its weaknesses, it allows also to become aware by an introspective and therefore reflective of its real abilities and strengths. It structures being and the consciousness of being to resist any form of servile and degrading ideology. This quest for the past, not founded on blind passion but objectivity, nourishes a healthy ambition for a real universalism. To know one's past is already to project one's future. To know one's past is to give oneself the capacity to be able to bring to others in a perspective of giving and receiving. To know one's past is to refuse intellectual guardianship and wait-and-seeism. To know one's past is to be reborn.

The son of Douaouf, the brilliant, scribe of the early XIIth Dynasty Xty " Khety " said this : "The man continues to subsist after reaching the haven of death and his actions are beside him in a heap. " If regression is the main cause of the alarming situation of Africa and its tails the perceptibles consequences at all levels, the solution to this problem is eminently political. It inevitably involves the constitution of a pan-African State. For men, there is no unity without memory of the past. In fact, the construction of a federal state inevitably involves the restoration of African historical consciousness. There is no national and federal identity without a common language. The unification of Africa will only be possible if it takes the measure of its linguistic unification issue. To a lesser extent but like Cheikh Anta Diop in his book titled the Cultural Unity, I was animated throughout this heuristic by the idea that only the true knowledge of the past can maintain the consciousness and the feeling of a historical continuity essential to the consolidation of a nation for the purpose of building a multinational state in line with its past. Like Cheikh Anta Diop, I build my sureness on the legitimate idea that a people who lost a significant part of their historical memory must engage in the investigation of their past in every possible way. This investigation can take the contours of a reconnection with its past through so-called old languages. But a people can not live only with by merely repeating of what others tell them about themselves. The investigation through its linguistic past allows especially a direct knowledge of oneself. In addition to the fact that this knowledge simply highlights its weaknesses, it allows also to become aware by an introspective and therefore reflective of its real abilities and strengths. It structures being and the consciousness of being to resist any form of servile and degrading ideology. This quest for the past, not founded on blind passion but objectivity, nourishes a healthy ambition for a real universalism. To know one's past is already to project one's future. To know one's past is to give oneself the capacity to be able to bring to others in a perspective of giving and receiving. To know one's past is to refuse intellectual guardianship and wait-and-seeism. To know one's past is to be reborn.

Penelope and Grandpa visit the Louvre Museum : the Mona Lisa, the mummies, the Venus de Milo... Penelope wants to see everything ! And what if she gives a pen to the Egyptian scribe... Penelope is full of good ideas... Would you like to help ? It's easy to do with the magic tabs.

The Pondera Online project aims to collect and study ancient and medieval weights. No attempt for such a global corpus has been successful since the end of the 19th century. Dispersed objects, disparate information and imprecise data together constitute a major obstacle to a comprehensive approach. Therefore, the Pondera Online project is intended to fill a gap in the collection, standardisation, and processing of these archaeological data, thanks to an open access database (https : //pondera. uclouvain. be/). In this framework, four annual workshops have been organised in Louvain-la-Neuve between 2016 and 2019, bringing together specialists in Greek, Roman, Byzantine and Islamic weights and measures. These meetings have led to a rich program of presentations and discussions, and to the preparation of several papers. Thirteen of them are gathered in this second collective volume.

The Sagho djebel is the eastern extension of the Anti-Atlas, a volcanic mountain with granitic mamelons, basaltic organs, chaos of black shales, pink sandstones... at the gates of the Sahara. As far as the eye can see, large wild, arid spaces. A desolate land made for the lonely DPM. And for a thousand miles around, silence is the only companion. Absolute plenitude and the desire to take to the track. From flat expanses to rolling hills, from sharp relief to steep canyons : pure, original nature. The character is strong, rustic but the heart is soft. The colours are soft and gentle. Ochre, pink, brown, violet, the colour chart stretches in a gradation of shimmering pastels, sometimes accompanied by an overwhelming heat. Eldorado in the heart of the desert, rare are the oases ; modest green spots in the infinitely large, they are the reminders that we are on African soil. The wild charm of the Sagho is due to its exceptional geology : high cliffs and steep peaks, tabular escarpments and deep canyons in the middle of which caravans of camels and mules circulate. When you arrive on these immense plateaus, the lunar horizon is so vast that you want to go everywhere at once to see if it is really as beautiful elsewhere ! The Sagho also surprises by the richness of its lights : limpid like those of the nearby Sahara, or sometimes in half-tone, as in the neighbouring Dades valley. The Sagho is also the Morocco of the last Berber nomads, descendants of the ancient lords Aït Atta. In autumn, after leaving the snows of the High Atlas, they set up their dark wool tents on the slopes of the jebel until spring. They can neither read nor write, but they are sure of their way through the Atlas Mountains and the Moroccan desert. In the Sagho, they have built houses of unbaked stone, dug wells, planted almond trees, grown wheat, barley and various vegetables. Others built herds of goats and sheep, and caravans of camels. Most of them are now sedentary, semi-nomadic or nomadic...

Not satisfied with what nature offered, human beings wanted to go beyond reality and invented mysterious and intriguing creatures populating their world. During Antiquity, every culture had its own strange creatures, that mixed the forms of one or more animal, plant and human species in an infinite number of more-or-less fanciful combinations. Griffins, sphinxes, mermaids, centaurs, satyrs, pygmies, werewolves, winged monsters and unspeakable hybrids, fantastic beasts abound in the imagination of many populations throughout Antiquity. Most of them continue to live, sometimes transformed, through fairy tales, literature, movies and videogames. Faced with the abundance and variety of the ancient fantastic bestiary, the questions that come to mind are : Where do fantastic beasts come from ? How do they appear in different cultures ? What is their history, how did they survive until now ? And above all, what are fantastic beasts ? This book will explore these questions through the lens of archaeology, art history, philology and philosophy. The result is a hybrid book, precisely like the fantastic animals that constitute its object, a book which offers different approaches of analysis while being aware that our means are often vain to capture these elusive figures, which ultimately are more like us than they seem. Man, like Oedipus, will often prove to be more monstrous than the Sphinx...

""Je suis n"? Qu'est-ce que cela signifie ? Lorsque les combattants de l'Etat islamique sont arrivés au nord de l'Irak, ils ont commencé à marquer les maisons des chrétiens ou leurs églises de la lettre "noun" en arabe (ce qui correspond à "n" en français). Cette simple lettre était à elle seule une accusation aux conséquences terribles : elle déclarait que les occupants du lieu étaient des "nazaréens", des personnes qui suivaient Jésus de Nazareth."" Ils viennent d'Egypte, d'Iran, du Nigeria, d'Asie centrale, de Syrie, du Pakistan et d'autres contrées lointaines... Ils s'appellent Ali, Jamil, Amina, Hussein, Suleiman, Nadia... Tous, ils persévèrent dans la foi au milieu d'un environnement hostile à l'Evangile. Loin de notre confort et de notre tranquillité, ils sont prêts à payer le prix pour demeurer fidèles à Celui qui a changé leur vie. Des témoignages saisissants, qui nous encouragent mais aussi nous bousculent et nous interpellent."

Commercially Speaking is an elementary to pre-intermediate level course in language and communication skills for students on vocational courses. It will be especially useful to those working towards a qualification to help them find work in a commercial environment where they will need to use some English. There is a strong focus on commercial correspondence and telephoning skills, which are practised within a realistic framework designed to reflect the situations students will meet on entering the workplace. This Workbookfollows the syllabus of the Student's Book, with greater emphasis on reading and writing tesks, and activities which can be carried out for homework or as extension activities in the classroom. Material from authentic sources is included where appropriate. Answers to Workbook exercises are included at the end of the corresponding unit in the Teacher's Book. The complete course comprises the Student's Book, this Workbook, a Teacher's Bookwith a complimentary diskand photocopiable progress tests, and one audio cassette.

Strange Adventures examines portrayals of womanhood in the works of prize-winning French author Pierrette Fleutiaux. Fleutiaux's refreshing pictures of womanhood offer insights into how women can become more whole, substantial and free in themselves and in their relationships, as well as how they can contribute to the external world through their creativity and leadership. The study demonstrates how Fleutiaux's heroines navigate the external, bodily and inner situations of adolescence, early adult life, marriage, motherhood, maturity, leadership and death, in the process developing greater inner resources of wisdom, compassion and resilience. This volume considers selections from Fleutiaux's oeuvre, from her first short fiction Histoire de la chauve-souris to her recent Loli le temps venu, including Métamorphoses de la reine (Goncourt de la nouvelle) and Nous sommes éternels (Prix Femina). Using a theoretical framework which draws on Jungian concepts and the philosophy of Simone de Beauvoir, the study analyses women's individuation trajectories at each stage of life. Throughout, Fleutiaux's depictions are shown to pose a challenge to existing conceptions of womanhood and individuality, thus opening up new understandings of what it means to be a woman, and to be human.

The subject of this work is the development of ideas - their origin, content and function within social movements and phenomena of social protests - from the Jacobinism of the early republican movement in Ireland at the end of the eighteenth century to the alliance of the forces of socialism and republicanism culminating in the Easter Rising, 1916. Special emphasis has been placed on the ideas of James Connolly within the context of the Second International and the particular problematic of socialism and the national question.

The Wider Goldsmiths' Trade in Elizabethan and Stuart London is the first book to study all aspects of the Goldsmiths' trade. It challenges the assumption that the manufacture of silver plate and gold jewellery was the company's only activity during the seventeenth century. It considers allied trades such as refining, wiredrawing, and the making of small-swords and watches, as well as the development of the modern banking system. On Elizabeth I's accession, England was essentially a 'third world economy', with exports mainly of wool, unfinished woolen cloth and some minerals, whilst imports consisted of a great range of goods including luxuries such as silks, fine linens, and even scissors. By the end of the seventeenth century, the situation was transformed : a burgeoning maritime trade with many parts of the world enabled the import of raw materials as well as some luxury goods and a wide range of exports which included certain goods produced in London with an international reputation for quality, such as beaver hats and mathematical instruments. Throughout the period, religious refugees and economic migrants brought their skills and knowledge to England. At the Restoration, Royalists returning to London from the Continent introduced French and Low Country fashions in dress, manners, cuisine and dining practice. Refining, wiredrawing, and the making of plate, smallwares and jewellery were at the heart of the trade and of concern to the Goldsmiths' Company that had responsibility for ensuring that the correct alloys were used for silver and gold wares. This was not always the case for clocks, watches and swords. Nevertheless, they are included in this study as several members of the Company were instrumental in the development of clock and watch making in the city. Towards the end of the seventeenth century, the great increase in the sale of watches with gold and silver cases forced the Company to become involved in the control of this trade. Similarly, after the Civil Wars, the wearing of the small-sword by all those with aspirations to gentility gave rise to a demarcation dispute between the Goldsmiths' and Cutlers' Companies. Further, during the Commonwealth, goldsmith-bankers developed the clearing system which led to modern retail banking. This book considers the wider Goldsmiths' trade against dynamic changes : the organization and control of its branches and the design, manufacture and sale of its wares. The twelve chapters cover a range of topics - from history and context, to the various branches of the trade.

Au Hit-Burger, des cadeaux sont offerts avec le menu enfant : des poupées pour les filles et des fusées pour les garçons. Mais si les filles veulent des fusées avec leur menu, alors ?