The monk Rodulfus Glaber is best known for his Five Books of Histories, a major source for events in the first half of the eleventh century, and valuable above all for revealing the mental furniture of an eleventh-century monk - for his account of the millennium, of relics genuine and false, of church-building, and visions of saints and demons. This edition, the first since 1866, presents the only critical text of the Histories, accompanied by a complete translation and a full (...) historical commentary. Glaber also wrote a Life of his mentor, St William of Dijon, the renowned monastic reformer. The Life is reprinted after the Histories, again with translation and notes. The evidence for Glaber's life, and the value of his work are discussed in a Historical Introduction. (shrink)
The monk Rodulfus Glaber is best known for his Five Books of Histories, a major source for events in the first half of the eleventh century, and valuable above all for revealing the mental furniture of an eleventh-century monk - for his account of the millennium, of relics genuine and false, of church-building, and visions of saints and demons. This edition, the first since 1866, presents the only critical text of the Histories, accompanied by a complete translation and a full (...) historical commentary. Glaber also wrote a Life of his mentor, St William of Dijon, the renowned monastic reformer. The Life is reprinted after the Histories, again with translation and notes. The evidence for Glaber's life, and the value of his work are discussed in a Historical Introduction. (shrink)
The present article on John Dewey aims at pursuing the traces of the reception of Dewey’s work in France. It is intended as a survey of the writers who have taken note of Dewey and his ideas, and is meant to function as a sort of additive inventory, with no claim to comprehensiveness. Some of the articles mentioned were unfortunately unavailable for direct examination and are thus listed merely for purposes of information.Although the educational and philosophical writings of (...)John Dewey are actually indivisible, Dewey’s oeuvre has not been read in France and Europe generally as of a piece, but has largely been registered in terms of those parts which have relevance to education and teaching. Indicative of this is the fact that it took until 1975 forDemocracy and Education -the book which, in Dewey’s own view, most clearly presented his linking of pedagogy and philosophy — to be published in France. Gérard Delledalle, the translator ofDemocracy and Education, is the only person so far in France to have dealt systematically with the whole of Dewey’s writings. He has translated other works by Dewey and has written several books on him, dealing expressly with Dewey’s philosophy of pragmatism as the foundation of his theory of education.It is actually inadequate to restrict the reception of Dewey’s work to France alone. Rather, one should speak of francophone Europe, for the first translations of Dewey’s educational writings into French were made by Adolphe Ferrière, Ovide Decroly and édouard Claparède — a Swiss, a Belgian, and a Frenchman. It was thanks to them that Dewey’s thoughts on education began to make an impact on the francophone movement for school reform in the early twentieth century.Discussion of his theory of education is typified in France as well by a division into proponents of a concept of ‘learning by doing’ indebted to Dewey and representatives of authoritarian forms of education, which reject Dewey. Although French thought has not yet concerned itself closely with pragmatism, Dewey’s opponents believed that they could denounce him and his theories simply by levelling the charge of “pragmatism.” This dualistic mode of thinking which appears to be deeply rooted in France has proved to be an obstacle to the reception of Dewey and has led to neglect and rejection of his theories. (shrink)
In 1995, Toulon became the largest city in Europe to come under the far right since the end of World War II. This book asks what led up to the far right's win; how it governed for six years; and what we learn from mainstream politicians who are keeping it weak. Empire's Legacy delves into a latent far right affinity in French society, traces the deep roots of this affinity, and explains why it has become a factor in French politics.
The present article on John Dewey aims at pursuing thetraces of the reception of Dewey's work in France. Itis intended as a survey of the writers who have takennote of Dewey and his ideas, and is meant to functionas a sort of additive inventory, with no claim tocomprehensiveness. Some of the articles mentioned wereunfortunately unavailable for direct examination andare thus listed merely for purposes of information.
The upsurge of interest in Hegel in France in the years immediately following World War II was linked with the question of Marxism, a link which was reinforced by the participation of the Communist Party in De Gaulle's government. Far from being a matter of historical or intellectual curiosity, the problem of Hegel was one of actuality. It was not so much Hegel himself that was at stake as the use to which his work was to be put; whether (...) Hegel was to be seen as leading toward Marxism or as the last line of defense against Marxism. Typical of this problematic is a statement by Alexandre Kojève, written in 1946: “Thus we can say that for the moment, any interpretation of Hegel, if it is more than idle chatter, is but a program of struggle of work (one of these ‘programs’ being called Marxism). (shrink)
This book is a major intellectual and cultural history of intolerance and toleration in early modern and early Enlightenment Europe. John Marshall offers an extensive study of late seventeenth-century practices of religious intolerance and toleration in England, Ireland, France, Piedmont and the Netherlands and the arguments that John Locke and his associates made in defence of 'universal religious toleration'. He analyses early modern and early Enlightenment discussions of toleration, debates over toleration for Jews and Muslims as well (...) as for Christians, the limits of toleration for the intolerant, atheists, 'libertines' and 'sodomites', and the complex relationships between intolerance and resistance theories including Locke's own Treatises. This study is a significant contribution to the history of the 'republic of letters' of the 1680s and the development of early Enlightenment culture and is essential reading for scholars of early modern European history, religion, political science and philosophy. (shrink)
