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The philosopher and Latin American studies specialist Alfredo Gómez-Muller developed, between France and Colombia, a singular work with which to think the encounter between two worlds. Above all else, his "universalism of dialogic coexistence" entails, through diverse theoretic and practical reworkings, a concern for a cultural justice that is under continuous refinement. Inspired in Aristotle, Sartre, and Marx, such a justice precludes any type of seclusion under a supposedly inevitable "clash of civilizations". [ABSTRACT FROM AUTHOR]

Copyright of Revue Anthropologie et Sociétés is the property of Anthropologie et Societies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Après un parcours à travers les transformations progressives du cosmopolitisme au cours de l'histoire, l'auteur présente le cosmopolitisme contemporain comme un concept méthodologique devant relever le défi posé par le processus de transnationalisation et interdépendance accrue. À partir de cette perspective méthodologique, le concept est poussé encore plus loin afin de le repenser en tant qu'exigence pratique pour mettre en ordre un monde déréglé, socialement et politiquement, conduisant à la désintégration et à la différenciation plutôt qu'à l'unification. C'est pourquoi, justement, le nouveau cosmopolitisme méthodologique ne peut, en aucun cas, être séparé d'un cosmopolitisme normatif garantissant que celui-ci ne se limite pas à une bonne conscience de l'élite dominante et qu'il puisse, par conséquent répondre aux traumatismes et aux fractures engendrées par la barbarie de la globalisation matérielle. Face à ces fractures, un repli vers le passé ou un enfermement identitaire ne sont pas possibles. Il convient, par contre, de mettre en marche une démocratisation de la vie internationale. C'est uniquement ainsi que l'on pourra aboutir à une citoyenneté de dimension mondiale et que la solidarité aura un caractère universel. [ABSTRACT FROM AUTHOR]

Au cours des différentes périodes historiques et préhistoriques, les frontières ont présenté une nature diversifiée. À certaines époques, elles ont été inexistantes, à d'autres très diffuses et à d'autres infranchissables. Dans la période paléolithique, les frontières n'existaient pas, et pendant l'héroïque période grecque non plus. Ce fut avec l'apparition de la cité-état, d'abord, et des empires, plus tard, que les frontières se sont consolidées. Les limites territoriales n'étaient pas non plus très strictes pendant le Moyen Âge. Les frontières acquièrent une nature infranchissable à l'époque moderne, à partir de l'apparition de l'État moderne, et elles commencent à s'effacer avec la crise de celui-ci, à partir du XXème siècle. Or, selon d'auteur, la construction de frontières n'est pas un fait prioritairement politique-administratif. Il s'agit plutôt d'un phénomène de type culturel et, notamment, de type métaphysique. [ABSTRACT FROM AUTHOR]

The Author presents an evaluation of Scotus' Christology in the light of contemporary Christology, focusing on its historic concreteness, biblical character, dynamic Salvation history, Trinitarian Christocentrism, salvific value of the Resurrection, and the universal salvation by Jesus Christ. In his opinion, the Christology of the Subtle Doctor, a theological construction of another period of history, is something distant to contemporary eyes, but, if read with attention in its soul and substance, responds to the more authentic demands of the Christian faith. In particular it gives today's theology a vision of the mystery of Christ nourished by love from beginning to end, with the love of the Triune God, who in Jesus, Word made Flesh, center of creation and of redemption, "invites you to his table". [ABSTRACT FROM AUTHOR]

Between secularism and institutional pluralism, between universalism and cultural relativism, and between the said neutrality of the public sphere and the Constitution's expressed multiculturalism, lies the Muslim woman whose untold murmurs are excoriated by two diametrically opposed discourses: on the one hand, the white, non-Muslim majority," on the other, the male Muslim majority. This article is an attempt at piercing the veil of secularism and multi-culturalism to better outline the distributional narrative that permeates Muslim women's lives as they navigate around the impossible dilemma of identity politics. [ABSTRACT FROM AUTHOR]

Copyright of Revue Anthropologie et Sociétés is the property of Anthropologie et Societies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Deviance et Societe is the property of Medecine et Hygiene and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents an analysis of meaning and myth as portrayed in the works of author Claude Lévi-Strauss. Lévi-Strauss is famous for his structural studies of kinship and myth, especially his "Elementary Structures of Kinship" and "Mythologiques" series. Lévi-Strauss saw both of these projects--the studies of kinship and of myth--as part of a continuous project to understand the universal structure or patterning of the human mind. Cultural materialists like Marvin Harris have often critiqued his work. Harris faulted Lévi-Strauss' kinship work for being unable to explain why particular kin systems show up where they do. He further questioned Lévi-Strauss' notion of mythic thought as good to think for the universally structuring mind, saying that given the plethora of mythic plot and form seen cross-culturally, this universal mind had a particularly broad palate at the least. Lévi-Strauss' analyses of particular myths, primarily Native American myths from throughout the U.S., are ample evidence of the myth.

This article focuses on effects of social policy reforms on institutions of the social protection in Brazil during the government of President Fernando Henerique Cardoso. To examine effects of those reforms, the author focuses on three groups of programs: the universal, health and education; those of labor protection and unemployment benefits; and the programs to eradicate poverty. He raises certain questions against social policy reforms concerning structure and status of economic market, employment and income, and universalism. In this reform, without altering basic directives of the social protection system, the reinforcement of universal and free public programs were joined with the introduction of market signals in the work-field and with the instruction to focus on the universal so as to improve the distribution impact of the policies.