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Les destinées de l’humanité chez Ballanche, Leroux et Quinet: entre fatalité et liberté

100%
Szymański T.
Cahiers ERTA
|
2023
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issue 35
9-26
EN
The 19th century, particularly in the conceptions of the evolution of humanity by Ballanche, Leroux or Quinet, seems to highlight the idea of freedom in its struggle with fatality, whether the latter is identified with natural forces or with social order rooted in political and economic reality. Indeed, the three mentioned authors conceive the destinies of humanity as a progressive emancipation. The purpose of this article is to study, following a comparative method oriented on the history of ideas, how the relationship between freedom and fatality is articulated in each of them. While the works of Ballanche, Leroux and Quinet present numerous analogies with regard to the process of emancipation of humanity, that of Quinet is distinguished by his idea of a secular State separated from the Churches, which is the final transformation of the religious principle.
2
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« “Nous sommes biches” par vocation ». Vocation (?) d’une demi-mondaine d’après les mémoires de Céleste Mogador, de Cora Pearl et de Rigolboche

100%
Stępińska-Kucza Z.
Cahiers ERTA
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2023
|
issue 35
27-44
EN
The present paper aims to explore the topic of the vocation of a courtesan in the 19th-century France, by analyzing memoirs of tree demi-mondaines of the time: Céleste Mogador, Cora Pearl and Rigolboche. Does such a vocation exist ? If yes, how can we define this notion? The first part tries to show that prostitution isn’t chosen by women because of the their inclination to debauchery, but is the result of the failed education and parental abandonment. The second part focuses on the importance of independence in the courtesan’s life, as a part of their vocation, and the manner to gain it.
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Pudeur et liberté chez le traducteur Philéas Lebesgue

100%
Audigier É.
Translationes
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2012
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vol. 4
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issue 1
FR
Philéas Lebesgue (1869-1958), l’un des premiers passeurs de littératures « marginales » en France, transmet en langue française, au début du XXe siècle, des romans et nouvelles d’écrivains brésiliens et écrit de nombreuses chroniques dans des revues littéraires. En quoi son originalité intellectuelle le distingue des autres traducteurs de José de Alencar ou Machado de Assis ? Et comment son rapport à la morale en littérature s’exprime-t-il dans ses traductions ? Nous proposons d’analyser dans un premier temps son parcours d’érudit, que nous éclairerons ensuite par l’analyse d’extraits de ses traductions afin de comprendre ainsi l’usage qu’il fait de la « pudeur » en traduction
EN
Philéas Lebesgue (1869-1958), a leading intellectual of “peripheral” foreign literature in France, passed as a French Brazilian writer in early twentieth century and wrote many chronicles in literary journals. How is this original intellectual distinct from other French translators of José de Alencar and Machado de Assis? And most importantly, how is his rapport with morals in literature expressed in his translations? We propose to analyze at first his career as an erudite and to demonstrate with close readings of extracts from his translations how he is or is not "modest" in his translations.
4
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Éros énergumène de Denis Roche, une écriture de l’agapè à rebours de l’orgie thanatique

80%
Ouattara G.
e-Scripta Romanica
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2021
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vol. 9
76-86
EN
To evoke poetic writing is, more often than not, to bring to memory a sum of artistic conventions established from age to age through genres, currents and conceptions of poetry. Thus, in spite of the revolutions and upheavals that have taken place, the poetic art is difficult to separate from generic and theoretical partitions, at the very least, watertight. However, the topicality of French literature reveals that some texts of the second half of the 20th century seem to grant a sort of ‟vacancy” to poetry, so that it may be more active in language autonomy. Denis Roche’s Éros énergumène illustrates fundamentally this aptitude of poetic writing to ‟see oneself” as such and to dematerialize oneself in a perspective altogether spiritualist. Roche’s poem can be understood as a way of accessing a form of intellectual play where the informed reader is finally engulfed in the whirlwinds of a language that has no other stake than an absolutely ‟liberated” freedom.
FR
Évoquer l’écriture poétique consiste, le plus souvent, à faire resurgir à la mémoire une somme de conventions artistiques établies d’âge en âge à travers les genres, les courants et les conceptions de la poésie. Malgré les révolutions et les bouleversements intervenus, l’art poétique se départit difficilement des cloisons génériques et théoriques pour le moins étanches. Cependant, l’actualité de la littérature française révèle que certains textes de la seconde moitié du XXe siècle semblent accorder une sorte de « vacance » à la poésie afin qu’il lui soit loisible de s’investir davantage dans l’autonomie langagière. Éros énergumène de Denis Roche illustre fondamentalement cette aptitude de l’écriture poétique à « se voir » comme telle et à se dématérialiser dans une perspective, somme toute, spiritualiste. Le poème de Roche s’appréhende, de ce fait, comme une voie d’accès à une forme de jeu intellectuel où le lecteur averti se retrouve englouti finalement dans les tourbillons d’un langage qui n’a d’autre enjeu que la liberté absolument « libérée ».
5
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Three growing questions about Masonry

71%
Crimi D.
Academicus. International Scientific Journal
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2017
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issue 16
122-132
EN
Through three capital questions, this short essay tries to offer a general panorama and a better understanding of the proteiform complex body or Masonry. Through by a multi-level hermeneutic, this study get the ambition to be comprehensible both to Readers who are not used to this kind of literature and to the ones advanced and skilled in symbolic thought. The main important conclusion owes the quality of the symbolic level, which is the property to refuse a single interpretation: notwithstanding, this does not prevent from a clear historical and political evaluation of the phenomena under analysis, according the methodologies of social sciences. This political evaluability drives to the main valuable output of the essay, which concerns the anthropological statement that the logical label of Masonry, with this name or many others, it exists since always. Under the category of initiatory institution, we may consider the step between individual and society, and a society inside a larger one. Evolving from the needs of the individuals to the ones of social groups, the matter joins to the land of political sciences. The sociological meaning can be posed under analytic view in reason of the functionalist meaning emerging from the alternative couples status-quo/emancipation and conservatism/progressivism. Through by this perspective, anyway the theme seems not to reveal much more, because this “proteiform complex body” manifest itself as something too much complex in its inner core to be considered in a way or in another. What remains is strictly symbolic, with some theological and eschatological points that refuse to be posed under restrain.
6
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Dignity of the Human Person

61%
Loretan A.
Philosophy and Canon Law
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2022
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vol. 8
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issue 2
1-8
FR
Le concile Vatican II a fondamentalement changé la vision ecclésiastique de la personne humaine. En particulier dans Nostra Aetate, Gaudium et Spes et Dignitatis Humanae, il renforce la dignité de la personne humaine et la liberté personnelle comme bases d’un monde où tous les êtres humains jouissent de droits égaux. Par conséquent, le Concile a qualifié toute forme de discrimination comme étant contraire à la volonté de Dieu. Ces déclarations ont un impact considérable sur le développement nécessaire de la théologie et du droit canonique.
IT
Il Vaticano II ha cambiato radicalmente la visione ecclesiastica nei confronti della persona umana. Soprattutto in Nostra Aetate, Gaudium et Spes e Dignitatis Humanae rafforza la dignità della persona umana e la libertà personale come base per un mondo con uguali diritti per tutta l’umanità. Pertanto, il concilio ha qualificato la discriminazione di ogni tipo come contraria alla volontà di Dio. Queste affermazioni hanno un enorme impatto sul necessario ulteriore sviluppo della teologia e del diritto canonico
EN
The Vatican II fundamentally changed the ecclesiastical view towards the human person. Especially in Nostra aetate, Gaudium et spes, and Dignitatis humanae it strengthens the dignity of the human person and personal freedom as base for a world with equal rights for all mankind. Therefore, the council qualified discrimination of all kind as against God’s will. These statements have a huge impact on the necessary further development of theology and canon law.
7
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Migration - Ecumenism - Integration

61%
Kijas Z. J.
Ecumeny and Law
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2021
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vol. 9
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issue 1
7-23
IT
I tre concetti: migrazione, ecumenismo e integrazione sono ricchi di significato. Il loro ordine e la gerarchia sono importanti. La migrazione è più o meno la libera circolazione delle persone, dei singoli o di interi gruppi. L’ecumenismo, a sua volta, è un appello e un’azione. La sua missione/compito è la necessità di riconoscere persone che rappresentano un’altra religione e di fare tentativi/sforzi per integrarle in un insieme con persone che credono in modo un po’ diverso, ma nello stesso Dio. L’integrazione è ripristinare o costruire un insieme integrale con persone che vivono in un dato territorio. La piena integrazione si chiama identità - individuale o collettiva. Poiché la migrazione disturba - in misura maggiore o minore - l’identità individuale o collettiva sia del Paese che accoglie gli emigrati che quella degli stessi immigrati, l’integrazione mira quindi a ricostruirla, ma non nelle strutture mentali esistenti, ma arricchita di nuovi impulsi che sono contributo degli immigrati. Il fondamento/la base - nel nostro contesto, si tratta della fede nel Dio di Gesù Cristo - rimane invariato, mentre cambia la sovrastruttura.
FR
Les trois concepts de migration, d’oecuménisme et d’intégration sont riches de sens. Leur ordre et leur hiérarchie sont importants. La migration est plus ou moins le déplacement plus ou moins libre de personnes, d’individus ou de groupes entiers. L’oecuménisme, quant à lui, est un appel et une action. Sa mission/tâche est la nécessité de représenter une minorité religieuse par rapport aux communautés existantes et de faire des tentatives/efforts pour les incorporer dans un même ensemble avec les personnes qui croient un peu différemment, mais au même Dieu. L’intégration consiste à restaurer ou à construire un tout intégral à partir des personnes vivant sur un territoire donné. L’intégration complète est appelée identité - individuelle ou collective. Puisque la migration perturbe plus ou moins l’identité individuelle ou collective du pays d’accueil et des immigrés eux-mêmes, l’intégration vise donc à la reconstruire, non pas dans les structures mentales existantes, mais dans une structure enrichie de nouvelles impulsions qui sont les contributions des immigrés. La base/le fondement - dans notre contexte, il s’agit de la foi dans le Dieu de Jésus-Christ - reste inchangée, tandis que la superstructure connaît un certain changement.
EN
The three concepts of migration - ecumenism - integration are rich in meaning. What is important is their order, the hierarchy of their occurrence. Migration is more or less any movement of people, individuals or whole groups. Ecumenism is in turn an appeal and an action. Its mission/task is to recognize in a certain group of people a religious difference and to make an effort to place it in an integral whole with other people who believe a little differently, but in the same God. Integration has the task of restoring or building an integral whole from people living in a particular territory. Full integration is called individual or collective identity. Since migration violates - to a greater or lesser extent - the individual or collective identity of both the country that receives immigrants and the immigrants themselves, integration aims to rebuild it, but no longer within the same mental structures, but rather ones enriched with new impulses that are the contribution of immigrants. The foundation - in our context, it is about faith in the God of Jesus Christ - remains unchanged, yet the superstructure undergoes some changes.
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