Benjamin does not see or does not want to see the new “aura” that makes the art of cinema “art” which stays as the central feature of the totally renewed statute of artistic activity in the age of mechanical reproduction. In his essay of 1936, Benjamin acquires the arguments of all those authors who, between the first and second decades of the Twentieth century, had described this art and his new aura: Paul Valéry, George Duhamel, Léon Pierre-Quint, Luigi Pirandello, Bertolt (...) Brecht, Rudolph Arnheim. It is an art for the mass that has a positive but also negative side in individual perception. Benjamin considers the new man – be it mass-man (the audience) or man-tool – recruitable for a coming revolution, but at the end of the essay he raises a question concerning the whole of contemporary art from the Dada movement to the present time: how could this completely renovated art possibly escape exploitation by those who produce it and drive it since then? (shrink)

Le chapitre 13 de l’Épître aux Romains pose les bases sur lesquelles repose toute la conception du pouvoir dans la pensée politique médiévale. L’objectif de cet article est de reconstruire le processus de longue durée par lequel l’Occident latin a progressivement admis et théorisé la possibilité de désobéir aux autorités temporelles, bien que dans le cadre d’une théorie du pouvoir (à savoir la théorie paulino-augustinienne du pouvoir), qui semble ne laisser aucune place à la dissidence, conférant à chaque potestas une (...) origine divine et une nature providentielle. L’auteur retrace les principales étapes de ce processus : de l’idée que pour obtenir l’obéissance inconditionnelle de ses sujets, il faut se montrer « rex christianissimus » (protéger les personnes et les biens des ministres du Christ), à la difficile légitimation du tyrannicide chez Jean de Salisbury ; des pages de Thomas d’Aquin sur la déposition d’un souverain qui ne se soucie pas de la communis utilitas, à la reconnaissance explicite du pouvoir de destitution des seigneurs séculiers par certains théoriciens politiques des xiv e et xv e siècles. (shrink)

La presse italienne a suivi de très près l'agonie et la mort du pape Jean-Paul II. Il s'agit certainement de l'événement le plus médiatisé depuis les attentats terroristes du 11 septembre 2001. Les quatre titres italiens, malgré leur positionnement politique différent, analysent l'événement avec le même degré de dramatisation et d'intensité. Ils proposent un récit fortement sentimental à travers le recours à un langage émotionnel, à des images touchantes ou, encore, à une mise en page spécifique. Les thèmes qui reviennent (...) le plus souvent font appel au caractère et au charisme de Jean-Paul II, à son recours aux médias dans le but de véhiculer le message chrétien. Son rapport avec les jeunes est également un des sujets privilégiés par la presse italienne, pour cela son Pontificat est qualifié de révolutionnaire. Si les quatre quotidiens italiens étudiés proposent une analyse similaire, à travers leur récit d'un « événement d'émotion planétaire », des différences persistent. S'adressant à un public spécifique, chaque titre emploie son propre langage, il renvoie à des références précises et touche des sensibilités diverses. Malgré une uniformisation substantielle, le clivage droite-gauche semble persister.The Italian press has closely followed the agony and death of Pope John Paul II. It is certainly the most publicized event since the terrorist attacks of 11 September 2001. The four Italian titles, despite their different political positions, analyze the event with the same degree of intensity and drama. They offer a highly sentimental story through the use of emotional language, images or touching, even to a specific layout. The themes that recur most often involve the character and charisma of John Paul II, in his use of the media in order to convey the Christian message. His relationship with young people is also one of the subjects favored by the Italian press for his pontificate that is called revolutionary. If the four studied Italian newspapers offer a similar analysis, through their narrative of a "global event emotion", differences persist. Addressing a specific audience, each title uses its own language, it refers to specific references and touches different sensibilities. Despite a substantial uniformity, the left-right divide seems to persist. (shrink)

Benjamin does not see or does not want to see the new “aura” that makes the art of cinema “art” which stays as the central feature of the totally renewed statute of artistic activity in the age of mechanical reproduction. In his essay of 1936, Benjamin acquires the arguments of all those authors who, between the first and second decades of the Twentieth century, had described this art and his new aura: Paul Valéry, George Duhamel, Léon Pierre-Quint, Luigi Pirandello, Bertolt (...) Brecht, Rudolph Arnheim. It is an art for the mass that has a positive but also negative side in individual perception. Benjamin considers the new man – be it mass-man (the audience) or man-tool – recruitable for a coming revolution, but at the end of the essay he raises a question concerning the whole of contemporary art from the Dada movement to the present time: how could this completely renovated art possibly escape exploitation by those who produce it and drive it since then? (shrink)

Psychology doesn’t seem to be really interested in the theme of gift; in the last decades it focus on the central role of recognition in the psyche building up. The authors underline Chiara Lubich’s original intuition linking profoundly the them of gift and recognition.

This article discusses women's positions in higher education in Europe and compares these with a case study analysis of senior women at one `new' UK university. The study comprises interview data from 22 senior women in both academic schools and departments and in functional departments. The main findings include substantial differences between younger and older women in their career progression. While for both groups having children was a major in uence, the older women, especially the academics, had to weave their (...) career developments around those of their husbands and caring for their children. Nevertheless, they displayed strong entrepreneurial tendencies, becoming highly skilled at spotting and seizing opportunities. The younger women were more selfconfident in a `postfeminist' period where young women often assume equality has been achieved and material support systems such as childcare is well established. In contrast with the older women, they fitted their family lives around their careers. Balancing their gender had become central to both their private and their work lives. The older women were sensitive to the subtle homosocial culture, attitudes and norms in the university, while the younger women relied more on a meritocratic approach to their careers, and were seemingly less aware of the institutional gendered power relations. Neither group showed signs of collective working or networking in the interests of themselves or women generally in the university. These characteristics imply that while the proportion of senior women may continue to increase, the strongly gendered culture is less likely to be challenged. (shrink)

The present work aims to underline the role played by cultural variables on the development of social processes, both at micro and macro-social level. Specifically, I want to focus on the role played by the philosophical current of Confucianism in the process of medernization of Japan, which shows how the cultural aspects, both in terms of intenalized values, both in the form of cultural norms and models approved by the group have influence on the development of social processes. Japanese society (...) has succeeded in renconciling the fundamental elements of the confucian tradition with the modernization, elements that represent a variable that has turned out to be of significant importance in the process of development of Japan. (shrink)

La sociologie classique a utilisé la notion d’ambivalence sociale pour désigner la combinaison, nécessaire, mais chargée de conflit, entre l’obéissance aux normes et la volonté d’affirmer sa liberté. Il faut distinguer cette notion de celle d’ambivalence culturelle, qui désigne la nécessité de suivre à la fois des exigences culturelles opposées, en particulier dans un rapport majorité/minorité. La figure de l’étranger dessinée par Georg Simmel est l’exemple type de cette ambivalence, source de frustrations, mais qui néanmoins représente la moins mauvaise solution (...) possible. Après des siècles de raisonnements fondés sur la notion « ou... ou », nous ressentons la nécessité de nous placer en situation d’ambivalence.The notion of sociological ambivalence has been widely used to refer to the conflict-permeated combination of compliance with norms and search for individual autonomy. We must draw a distinction between this kind of ambivalence and a cultural ambivalence relating to the coexistence of two cultures to be inevitably found in a majority/minority relationship. The figure of the stranger designed by Georg Simmel is a classical example of this ambivalence, which induces frustrations, but represents the most acceptable solution possible. After centuries of dialectical thinking of the « either-or » type, we feel the urge to put ourselves in a situation of ambivalence. (shrink)

Bruno Bernardi ouvre cet imposant recueil en dégageant la difficulté inhérente à son titre : peut-on trouver dans l’œuvre de Rousseau une philosophie? Les actes du colloque sur Rousseau ayant eu lieu en juin 2012 à l’ENS de Lyon manifestent un vrai renouvellement des lectures de l’œuvre du Genevois. Dans une histoire séquencée dont l’utilité pour les jeunes chercheurs justifierait à elle seule l’existence de cet ouvrage, B. Bernardi rappelle les grands jalons de la critique du xxe siècle. Le...

Unlike in the phrase “Virtual Reality,” in the phrase “Augmented Reality” the stress is put on the word “reality.” It seems, though, that we still lack a concept of reality which can fit the world of both humans and computers. In connection with this philosophical issue, this paper aims to provide the background for a better insight into the meaning of Augmented Reality and its impact on human behavior. My thesis is that an ecological version of direct perception’s realism constitutes (...) the most natural framework from which to start. The ecological approach to perception – namely, the Gibsonian theory of affordances – together with a non-dualistic, pragmatist and evolutionist notion of reality, perfectly fits this purpose. Thus, after a brief survey of the present state of AR technologies, it should become natural to interpret AR digital contents as implementations of affordances. (shrink)

Macpherson and Steinhorn 165–209) introduce some variants of the notion of o-minimality. One of the most interesting is C-minimality, which provides a natural setting to study algebraically closed-valued fields and some valued groups. In this paper we go further in the study of the structure of C-minimal valued groups, giving a partial characterization in the abelian case. We obtain the following principle: for abelian valued groups G for which the valuation satisfies some kind of compatibility with the multiplication by any (...) prime number p, being C-minimal is equivalent to the o-minimality of the expansion of the chain of valuations by the maps induced by the multiplication by each prime number in G, and by some unary predicates controlling the cardinality of the residual structures. This result is quite nice, because the class considered contains all the natural examples of abelian C-minimal valued groups of 165–209), and allows us to find many more examples. (shrink)

Prenant acte de la disqualification du sentiment religieux à la fin du xvii e siècle, sous l’impulsion à la fois, de la querelle du pur amour et de la critique philosophique des sentiments, cet article remonte en deçà de cette époque pour examiner le corpus de la littérature spirituelle du xvi e siècle et du début du xvii e siècle. Cette littérature mystique interroge le rôle et la valeur des affects au sein d’un itinéraire spirituel et permet de réévaluer la (...) question d’une spécificité des émotions religieuses par rapport aux émotions naturelles. Nous montrerons que l’affectivité religieuse n’est pas tant caractérisée par un apport de sentiments nouveaux que par une conversion de valeur des sentiments naturellement éprouvés. (shrink)

We investigate the structure of C-minimal valued groups that are not abelian-by-finite. We prove among other things that they are nilpotent-by-finite.

L'articolo si domanda, con riferimento al tardo Medioevo, se e in quale misura si possa osservare uno spostamento verso un approccio più laico alla questione specifica della legittimità della resistenza al tiranno. Nel secolo circa che separa Giovanni di Salisbury e Tommaso d'Aquino si passa da una analisi di carattere essenzialmente etico teologico del problema a una considerazione più simile a quella che oggi si potrebbe definire laica. Nelle pagine del De Regno, Tommaso discute anche dal punto di vista teologico (...) la questione della legittima resistenza a un governo tirannico e, tuttavia, in questo stesso contesto esamina attentamente i meccanismi costituzionali grazie ai quali una comunità politica può minimizzare il rischio di cadere sotto una forma tirannica di potere.With reference to the late Middle Ages, this paper discusses whether and to which extent we can see a shift towards an approach more secular concerning a specific issue: whether the resistance to tyrant is lawful or not. In the century, more or less, between John of Salisbury and Thomas Aquinas it goes from an essentially ethical-theological consideration of the problem to a consideration more close to that which today one would define secular. In the pages of De regno, Thomas discusses also from the theological point of view the question of lawful resistance in front of a tyrannical government and, however, in the same context he carefully examines the constitutional devices by which a political community can minimize the risk of coming under a tyrannical form of power. (shrink)

We prove an Ax-Kochen-Ershov like transfer principle for groups acting on groups. The simplest case is the following: let B be a soluble group acting on an abelian group G so that G is a torsion-free divisible module over the group ring Z[B], then the theory of B determines the one of the two-sorted structure $\langle G, B, *\rangle$ , where * is the action of B on G. More generally, we show a similar principle for structures $\langle G, B, (...) *\rangle$ , where G is a torsion-free divisible module over the quotient of Z[B] by the annulator of G. Two applications come immediately from this result: First, for not necessarily commutative domains, where we consider the action of a subgroup of the invertible elements on the additive group. We obtain then the decidability of a weakened structure of ring, with partial multiplication. The second application is to pure groups. The semi-direct product of G by B is bi- interpretable with our structure $\langle G, B, *\rangle$ . Thus, we obtain stable decidable groups that are not linear over a field. (shrink)