Results for 'Jes��'

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  1.  73
    Je, Tu, Nous: Toward a Culture of Difference.Luce Irigaray - 1992 - New York ;Routledge.
    Irigaray offers the clearest available introduction to her own work. Focusing on power, women, gender and patriarchal mythologies, she lays out what for her has become the central problem for women in the modern world.
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  2.  1
    Je, Tu, Nous: Towards a Culture of Difference.Luce Irigaray - 1992 - Routledge.
    Luce Irigaray is widely recognised as one of the leading figures in the study of women, language and culture. She is arguably the most original and provocative feminist theorist in contemporary French thought. Over recent years her ideas have become massively influential, not least in feminist literary theory, where they have opened up possibilities for reading women's writing and theorizing language. In _Je, Tu, Nous_ Luce Irigaray offers the clearest introduction available to her own work. In a series of brief (...)
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  3.  39
    “Je—Luce Irigaray”: A Meeting with Luce Irigaray.Elizabeth Hirsh, Gary A. Olson & Gaëton Brulotte - 1995 - Hypatia 10 (2):93 - 114.
    The authors conducted this interview with Luce Irigaray in her home in Paris in May, 1994.
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  4.  12
    “Je—Luce Irigaray”: A Meeting with Luce Irigaray.Elizabeth Hirsh, Gary A. Olson & Gaëton Brulotte - 1995 - Hypatia 10 (2):93-114.
    The authors conducted this interview with Luce Irigaray in her home in Paris in May, 1994.
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  5.  25
    The Je-Ne-Sais-Quoi in Early Modern Europe: Encounters with a Certain Something.Richard Scholar - 2005 - Oxford University Press.
    What is the je-ne-sais-quoi? How - if at all - can it be put into words? In addressing these questions, Richard Scholar offers the first full-length study of the je-ne-sais-quoi and its fortunes in early modern Europe. He describes the rise and fall of the expression as a noun and as a topic of debate, examines its cluster of meanings, and uncovers the scattered traces of its 'pre-history'. The je-ne-sais-quoi is often assumed to belong purely to the realm of the (...)
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  6.  90
    Aesthetic Supervenience: For and Against.JE MacKinnon - 2001 - British Journal of Aesthetics 41 (1):59-75.
  7.  56
    Telos and the Ethics of Animal Farming.Jes Lynning Harfeld - 2013 - Journal of Agricultural and Environmental Ethics 26 (3):691-709.
    The concept of animal welfare in confinement agriculture—and an ethical theory based upon this concept—necessitates an idea of what kind of being it is that fares well and what “well” is for this being. This double-question is at the heart of understanding and adequately defining welfare as qualitatively embedded in the experiencing subject. The notion of telos derives (philosophically) from Aristotle and is a way of accounting for the good life of an animal from the unique speciesness of the animal (...)
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  8.  15
    Je Pense Donc Je Fais: Transcranial Direct Current Stimulation Modulates Brain Oscillations Associated with Motor Imagery and Movement Observation.Olivia M. Lapenta, Ludovico Minati, Felipe Fregni & Paulo S. Boggio - 2013 - Frontiers in Human Neuroscience 7.
  9.  1
    Je, Tu, Nous: Towards a Culture of Difference.Luce Irigaray - 1992 - Routledge.
    A passionate celebrator of "sexual difference," Luce Irigaray was never simply after the social equality that her generation so publicly demanded. She was seeking more fundamentally a society that celebrated the differences between the genders and their coming together in a union without hierarchy. As she formulates it in this compellingly readable introduction to her own thought, Irigaray is writing about how "I" and "You" become "We." Exploring along the way women’s experiences of motherhood, abortion, the AIDS crisis and the (...)
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  10.  88
    Je Est Un Autre. Mimicries in Nature, Art and Society.Filippo Fimiani, Paolo Conte & Michel Weemans - 2016 - Aisthesis: Pratiche, Linguaggi E Saperi Dell’Estetico 9 (2):3-6.
    Mimicry, camouflage, transvestism, chance or cryptic anamorphism, fascination – all ways of changing clothes, habits and habitats in nature as well as in culture, in any symbolic field created by human beings during their history. Art and artification, aestheticization, stylization and beautification are all practices reflecting the need and desire for biological as well as social adaptation, all performances producing functional and fictional frames, boundaries or hierarchies in ordinary life, including the artworld. They can persuade and convince by creating consensus (...)
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  11.  14
    Husbandry to Industry: Animal Agriculture, Ethics and Public Policy.Jes Harfeld - 2010 - Between the Species 13 (10):9.
    The industrialisation of agriculture has led to considerable alterations at both the technological and economical levels of animal farming. Several animal welfare issues of modern animal agriculture – e.g. stress and stereotypical behaviour – can be traced back to the industrialised intensification of housing and numbers of animals in production. Although these welfare issues dictate ethical criticism, it is the claim of this article that such direct welfare issues are only the forefront of a greater systemic ethical problem inherent to (...)
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  12. Metaphor and That Certain 'Je Ne Sais Quoi'.Elisabeth Camp - 2006 - Philosophical Studies 129 (1):1 - 25.
    Philosophers have traditionally inclined toward one of two opposite extremes when it comes to metaphor. On the one hand, partisans of metaphor have tended to believe that metaphors do something different in kind from literal utterances; it is a ‘heresy’, they think, either to deny that what metaphors do is genuinely cognitive, or to assume that it can be translated into literal terms. On the other hand, analytic philosophers have typically denied just this: they tend to assume that if metaphors (...)
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  13.  23
    Seeing the Animal: On the Ethical Implications of De-Animalization in Intensive Animal Production Systems.Jes Lynning Harfeld, Cécile Cornou, Anna Kornum & Mickey Gjerris - 2016 - Journal of Agricultural and Environmental Ethics 29 (3):407-423.
    This article discusses the notion that the invisibility of the animalness of the animal constitutes a fundamental obstacle to change within current production systems. It is discussed whether housing animals in environments that resemble natural habitats could lead to a re-animalization of the animals, a higher appreciation of their moral significance, and thereby higher standards of animal welfare. The basic claim is that experiencing the animals in their evolutionary and environmental context would make it harder to objectify animals as mere (...)
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  14.  21
    Co Je to Elementární Logika?Jaroslav Peregrin - manuscript
    Ve svém článku ‘Je elementární logika totéž co predikátová logika prvního řádu?’ (Pokroky matematiky, fyziky a astronomie 42, 1997, 127-133) klade Jiří Fiala nesmírně zajímavou otázku, zda je opodstatněné ztotožňovat elementární logiku s predikátovou logikou prvního řádu; s pomocí argumentů propagovaných již delší dobu finským logikem a filosofem Jaako Hintikkou (viz již jeho Logic, Language-Games and Information, Clarendon Press, Oxford, 1973; nejnověji jeho The Principles of Mathematics Revisited, Cambridge University Press, Cambridge, 1996) naznačuje, že by tomu tak být nemuselo. Myslím, (...)
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  15.  19
    Philosophical Ethology: On the Extents of What It Is to Be a Pig.Jes Harfeld - 2011 - Society and Animals 19 (1):83-101.
    Answers to the question, “What is a farm animal?” often revolve around genetics, physical attributes, and the animals’ functions in agricultural production. The essential and defining characteristics of farm animals transcend these limited models, however, and require an answer that avoids reductionism and encompasses a de-atomizing point of view. Such an answer should promote recognition of animals as beings with extensive mental and social capabilities that outline the extent of each individual animal’s existence and—at the same time—define the animals as (...)
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  16.  8
    Rights, Solidarity, and the Animal Welfare State.Jes L. Harfeld - 2016 - Between the Species 19 (1).
    This article argues that aspects of the animal rights view can be constructively modulated through a communitarian approach and come to promote animal welfare through the social contexts of expanded caring communities. The Nordic welfare state is presented as a conceivable caring community within which animals could be viewed and treated appropriately as co-citizens with solidarity based rights and duties.
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  17. The Philosophy of Scandinavian Legal Realism.Jes Bjarup - 2005 - Ratio Juris 18 (1):1-15.
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  18.  20
    Univerzum je existenčně homogenní.Antonín Dolák - 2010 - Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 17 (2):233-234.
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  19.  20
    Le « Je Suis Débordé » de L’Enseignant-chercheurThe University Researcher’s “I’M Over My Head”. The Ins and Outs of Temporal Pressures and adjustmentsEl "Estoy Saturado de Trabajo” Del Académico. Esbozo de la Mecánica de Presiones y Ajustes Temporales.Nawel Aït Ali & Jean-Pierre Rouch - 2013 - Temporalités 18.
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  20.  12
    Du 'Je pense, je suis' au 'Je pense, seul je suis': crise du cartésianisme et revers des Lumières.Sébastien Charles - 2004 - Revue Philosophique De Louvain 102 (4):565-582.
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  21.  25
    Comment je comprends l'histoire de la philosophie.Emile Brehier - 1947 - Les Etudes Philosophiques 2 (2):105 - 114.
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  22.  98
    Jaké to je, nebo o čem to je? Místo vědomí v materiálním světě.Tomas Hribek - 2017 - Praha, Česko: Filosofia.
    [What It’s Like, or What It’s About? The Place of Consciousness in the Material World] Summary: The book is both a survey of the contemporary debate and a defense of a distinctive position. Most philosophers nowadays assume that the focus of the philosophy of consciousness, its shared explanandum, is a certain property of experience variously called “phenomenal character,” “qualitative character,” “qualia” or “phenomenology,” understood in terms of what it is like to undergo the experience in question. Consciousness as defined in (...)
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  23.  6
    ‚Je Viens de Voir, Je Viens d'Entendre '. Erfahrungen Im Niemandsland.Jan Masschelein - 2004 - In Norbert Ricken & Markus Rieger-Ladich (eds.), Michel Foucault: Pädagogische Lektüren. Vs Verlag für Sozialwissenschaften. pp. 95--115.
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  24.  8
    Continental Perspectives on Natural Law Theory and Legal Positivism.Jes Bjarup - 2005 - In Martin P. Golding & William A. Edmundson (eds.), The Blackwell Guide to the Philosophy of Law and Legal Theory. Blackwell. pp. 287--299.
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  25. Je T'aide Moi Non Plus: Biologique, Comportemental Ou Psychologique, l'Altruisme Dans Tous Ses États.Christine Clavien - 2010 - Vuibert.
    « Je t’aime moi non plus », le titre de la fameuse chanson de Gainsbourg reflète de manière exquise ce que la vie a de beau et d’amer à la fois. A défaut de traiter d’amour, cet ouvrage analyse les méandres de l’aide à sens unique. L’altruisme, ce comportement de don sans attente de retour de service, est abordé ici de manière scientifique et philosophique plutôt que poétique et littéraire. Un objectif est d’en traquer les mécanismes sous-jacents, ceux qui échappent (...)
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  26.  10
    Enzymology at the Core: Primers and Templates in Severo Ochoa's Transition From Biochemistry to Molecular Biology. Jesú, Marí S. Santesmases & A. - 2002 - History and Philosophy of the Life Sciences 24 (2):193-218.
  27.  55
    Verisimilitude and the Scientific Strategy of Economic Theory.JesÚ Zamora Bonilla & P. S. - 1999 - Journal of Economic Methodology 6 (3):331-350.
    Methodological norms in economic theorizing are interpreted as rational strategies to optimize some epistemic utility functions. A definition of ?empirical verisimilitude? is defended as a plausible interpretation of the epistemic preferences of researchers. Some salient differences between the scientific strategies of physics and of economics are derived from the comparison of the relative costs associated with each strategy. The classical discussion about the ?realism of assumptions? in economics is also considered under the light of the concept of ?empirical verisimilitude?
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  28. Pourquoi Je Ne Suis Pas Chrétien: Relation Et Argumentation.Kurt Flasch - 2014 - Les Belles Lettres.
    "Je ne suis plus chrétien. Je voudrais expliquer ici pourquoi. On me demande souvent mes raisons: aujourd'hui je veux répondre aussi brièvement et clairement que possible. Disons-le d'emblée: ma sortie de la foi n'a pas grand-chose à voir avec la situation des Églises et beaucoup avec leur prétention à détenir la vérité. Il ne s'agit pas ici d'une critique des Églises mais des raisons pour les quelles je ne partage plus la doctrine d'une Église."Kurt Flash est professeur émérite de la (...)
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  29.  18
    O čem je řeč v partikulárních větách.Stanislav Sousedík - 2012 - Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 19 (2):238-247.
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  30.  38
    Je li moguće svjetsko građansko društvo? Kozmopolitizam i budućnost demokracije.Jin-Woo Lee - 2009 - Synthesis Philosophica 24 (1):49-63.
    Moja studija nadahnuta je tezom da filozofija svoj predmet izgrađuje tek kroz određenu normativnu perspektivu. Filozofsko postavljanje pitanja kozmopolitizma, kako sredstvima univerzalističkog morala uspostaviti udruženje slobodnih i jednakih »građana svijeta«, zasniva tek normativan horizont očekivanja koji svrće pogled na bezumnu stvarnost. Bezumna stvarnost dade se okarakterizirati pojmom »društva svjetskoga rizika«, koji Ulrich Beck uvodi kao dijagnozu vremena koje su zadesile sve moguće katastrofe. Katastrofe predočuju kako su nesigurni temelji na kojima smo izgradili nacionalnu državu a time i demokraciju. Što se (...)
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  31.  2
    Ali Je Estetika Mogoča?Lars-Olof Ahlberg - 1997 - Filozofski Vestnik 18 (1).
    V pričujočem prispevku bom kritično presodil dva splošno sprejeta pristopa k umetnosti in estetiki, ki nakazujeta, da filozofska estetika ni več mogoča. Tako sociologija umetnosti kot tudi številni poststrukturalistični pristopi k umetnosti trdijo, da so pokazali, da sta tradicionalna umetnostna zgodovina in filozofija umetnosti nelegitimni. Sociologija umetnosti in poststrukturalistična teorija sta obe prišli - po povsem različnih poteh -do podobnega sklepa: estetika je v osnovi ideološki diskurz, ki mora biti demaskiran. Poskušal bom pokazati, da Bourdieujev pristop - čeprav razjasni nekatere (...)
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  32.  29
    Le « je suis débordé » de l'enseignant-chercheur . Petite mécanique des pressions et ajustements temporels.Nawel Aït Ali & Rouch - 2013 - Temporalités 18.
    Chez les enseignants-chercheurs (EC), la faible proportion des temps-cadres institutionnels, la grande diversité des types d’activités et la porosité des frontières entre travail et hors travail imprègnent leurs pratiques professionnelles d’une grande labilité, d’une forte individualisation et de formes d’autonomie dans la construction de leur emploi du temps. Cette fluidité des temps dans l’organisation de leur travail s’accompagne pourtant chez les EC de toute une rhétorique du débordement et de la pression temporelle. Ce « je suis débordé » est mis (...)
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  33.  26
    « Je n'ai entrevu que des ombres flottantes, insaisissables… » Le travail de l'écriture.Danielle Bohler - 1998 - Clio: A Journal of Literature, History, and the Philosophy of History 2:4-4.
    L’auteur s’est attachée à l’écriture singulière de G. Duby dans le domaine de l’histoire des femmes, et tout particulièrement dans les trois volumes des Dames du XIIe siècle. G. Duby y témoigne en effet d’une vigilance toute particulière à l’égard de l’expression, en centrant son discours sur un « JE » qui assume les risques d’affronter des documents toujours masculins, pour y débusquer ce qu’il appelle « des ombres insaisissables », les femmes de l’époque féodale. Parfaite maîtrise des ressources de (...)
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  34. Je vyplývanie fakt a má empirický charakter?Pavel Cmorej & Jaroslav Peregrin - 1995 - Organon F: Medzinárodný Časopis Pre Analytickú Filozofiu 2 (3):277-292.
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  35. Dedication and Discipleship-Learning-Process.Je Colman - 1975 - Humanitas 11 (3):249-262.
     
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  36.  25
    Dire «je».Eros Corazza - 1991 - Dialogue 30 (1-2):51-.
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  37. Je est un autre.E. Corazza - 1995 - Archives de Philosophie 58:199.
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  38. The Utility of Categories-a Comparison of Rational Analyses.Je Corter & Ma Gluck - 1990 - Bulletin of the Psychonomic Society 28 (6):479-479.
     
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  39.  11
    Je ne sais pas ce qui m’arrive.Yannick Courtel - 2016 - Revue des Sciences Religieuses 90:153-164.
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  40.  36
    JE Meade, Libertà, eguaglianza ed efficienza. [REVIEW]Sergio Volodia Marcello Cremaschi - 1996 - Rivista di Filosofia Neo-Scolastica 88 (1):176.
  41. Minimodularity and Visual Information About Depth.Je Cutting & N. Bruno - 1987 - Bulletin of the Psychonomic Society 25 (5):334-334.
     
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  42.  2
    Je li guvernanta bila žena? O identitetu žene.Adriana Zaharijević - 2011 - Filozofska Istrazivanja 31 (4):805-813.
    Tekst nastoji ponuditi drugačiju paradigmu razumijevanja identiteta genealoškim čitanjem figure guvernante u Engleskoj XIX. stoljeća. Pokazujući da je ovu figuru nemoguće razumjeti ukoliko se uklone iz vida klasne pretpostavke njenog rodnog identiteta, i specifične pozicije koju je zauzimala na tržištu rada i u proizvodnji drugih žena, tekst nastoji dovesti u pitanje kontekst patrijarhata kao kontekst koji omogućava definiranje identiteta žene. Umjesto tog okvira, tekst pokušava uvesti drugačiji okvir koji se razrađuje kao sustav privatnog i javnog.
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  43. Flipping and Ex Post Aggregation.Matthias Hild, Mathias Risse & Richard Je¤rey - unknown
    We show that Bayesian ex post aggregation is unstable with respect to refinements. Suppose a group of Bayesians use ex post aggregation. Since it is a joint problem, each agent’s problem is captured by the same model, but probabilities and utilities may vary. If they analyze the same situation in more detail, their refined analysis should preserve their preferences among acts. However, ex post aggregation could bring about a preference reversal on the group level. Ex post aggregation thus depends on (...)
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  44.  43
    To Evaluate the Effectiveness of Health Care Ethics Consultation Based on the Goals of Health Care Ethics Consultation: A Prospective Cohort Study with Randomization.Yen-Yuan Chen, Tzong-Shinn Chu, Yu-Hui Kao, Pi-Ru Tsai, Tien-Shang Huang & Wen-Je Ko - 2014 - BMC Medical Ethics 15 (1):1.
    The growing prevalence of health care ethics consultation (HCEC) services in the U.S. has been accompanied by an increase in calls for accountability and quality assurance, and for the debates surrounding why and how HCEC is evaluated. The objective of this study was to evaluate the effectiveness of HCEC as indicated by several novel outcome measurements in East Asian medical encounters.
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  45.  34
    Co Je to Myšlenka?Jaroslav Peregrin - manuscript
    Abstrakt. Co je to myšlenka? Všichni se asi shodneme na tom, že každý z nás lidí si myslí různé věci, že všichni máme všelijaké myšlenky, a že právě toto naše myšlení je tím, co nás lidi odlišuje od ostatních tvorů a věcí, na které můžeme v našem světě narazit. Co to ale taková myšlenka je, jak vypadá a co dělá? A jak vůbec lze na takto položenou otázku odpovídat; je to věc empirického výzkumu, nebo snad něčeho jiného (třeba fenomenologické introspekce)? (...)
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  46.  12
    Responding to Terrorism with Peace, Love and Solidarity: ‘Je Suis Charlie’, ‘Peace’ and ‘I Heart MCR’.Clara Eroukhmanoff - 2019 - Journal of International Political Theory 15 (2):167-187.
    This article explores the affective responses to terrorist attacks in Western Europe, visually manifested through the memes ‘Je suis Charlie’, ‘Peace’, and ‘I heart MCR’. By invoking the universal peace and solidarity signs, these responses mobilised an iconic repertoire that framed the responses as peaceful retaliations to terrorist attacks in solidarity with the victims and in that respect, helped to visualise and foster positive emotions in times of crisis. Indeed, the memes were articulated as the antidote that can defy the (...)
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  47.  19
    Što Je to Kultura? Neke Napomene I Perspektive.Gottfried Küenzlen - 2008 - Synthesis Philosophica 23 (2):351-365.
    U današnje vrijeme doživljavamo, kako u intelektualnom diskursu tako i u jeziku svakodnevice, jednu zapravo inflacijsku upotrebu pojma ‘kultura’. No, ako se baš sve može nazivati kulturom, tada i pojam i stvar gube svoju dijagnostičku i analitičku snagu. Članak pokušava – posežući za djelom Maxa Webera i novijom filozofskom antropologijom – pokazati da kultura predstavlja jednu antropološki utemeljenu, društvenu temeljnu činjenicu bez čije moći nije moguć ni život pojedinca niti je razumljiva povijest i razvoj naroda, nacija i društava. U pozadini (...)
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  48. JE Tiles, Dewey Reviewed By.Morris Grossman - 1989 - Philosophy in Review 9 (7):296-299.
     
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  49.  2
    Perspectives in African Theology.Je'adayibe Dogara Gwamna - 2008 - Africa Christian Textbooks.
  50.  8
    Je ne m'enfuis pas, je plane..Pascal Hachet - 2001 - Dialogue: Families & Couples 153 (3):73.
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