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This article proposes to question the relevance and fruitfulness of (re)reading the work of Hannah Arendt in the context of the practices of Philosophy for Children (P4C), in particular with regard to the problematic articulation of singular and plural issues, hindering their political ambition. Generally speaking, Arendt's work is mobilized as much by the opponents as by the defenders of the P4C. Firstly, we will examine three positions which challenge the P4C based on Arendt. This will make it possible to highlight, secondly, three central problems in education and training, and to show how these could be re-examined via Arendtian paradoxology (Tassin, 2018, p. 172). Thirdly, an attempt will be made to reconstruct the political anthropology that Arendt aimed for around amor mundi (love of the world), with a view to proposing a translation into a P4C analysis grid, in school contexts of primary classes (France and Belgium). It is not so much a question of thinking "in the way of" Arendt, as of taking paths that she opened. [ABSTRACT FROM AUTHOR]

This article argues that Simone de Beauvoir's early essay Pyrrhus et Cinéas (1944) can be read as an articulation of a critically utopian ethics. It suggests that the ontology of action developed in Pyrrhus et Cinéas is an early case of Beauvoir's critical engagement with Hegel and, in particular, the Kojèvian reading popular among her existentialist contemporaries. Unlike Kojève, whose Marxist reading of Hegel suggested that he was theorising a teleological model of History, Beauvoir develops a critique of utopian models of History wherein freedom is an ultimate finality, arguing instead that freedom is to be found in action, and thus must be persistently renewed. This article closes by suggesting that the existential ethics Beauvoir develops from this model of freedom implies an account of utopia which is critical of orthodox socialist philosophies of history. [ABSTRACT FROM AUTHOR]

This article examines the play "Le chant du retour" by Vera Feyder, which was commissioned to commemorate the bicentennial of the French Revolution. The play incorporates historical elements and explores the concept of humanism through the character of Maxime. It also addresses themes of fraternity, freedom, and the treatment of foreigners in the town of Arras. Through various art forms, the play aims to revive the spirit of revolution and convey a message of compassion and understanding. [Extracted from the article]

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This paper proposes a reading of La Celestina and, more precisely, of the character of Melibea in the light of a series of categories that nourish the most current systems of thought: contemporary feminist thought, contemporary philosophies (in particular philosophies of desire), and legal debates (some of them very recent) around the questions of discernment and consent. This apprehension of the Celestinesque text through the most contemporary systems of thought will lead us to analyse (and question) the categories of object and subject, the "becoming subject", as well as the notions of will, agency, freedom of choice and consent. Such a reading will lead us to question certain readings that see in Rojas's play a pre-feminist work, a hymn to freedom or the dramatization of a progressive feminine "liberation", in which Melibea passes from the category of object to that of subject.

Notre recherche a pour vocation d’étudier les intentions dans lesquelles on pourrait intégrer la culture du brouillon dans le chemin de l’apprentissage de la production d’écrits. Elle s’est effectuée en contexte plurilingue algérien avec des élèves de 4èAM, en vue de les aider dans l’accès à l’écrit en langue étrangère. Elle adopte une méthodologie empirique qualitative et ouvre des perspectives sociodidactiques qui mettent le focus sur les qualités de l’élève (ce qu’il sait faire) plus que ses difficultés (ce qu’il ne sait pas faire) et sur le profit issu des interactions dans la classe.

C’est article porte sur l’examen du préambule de la constitution congolaise du 18 février 2006 telle que modifiée par la loi n°11/002, du 20 janvier 2011, portant révision de cette dernière et il réaffirme notre adhésion et notre attachement à la Déclaration Universelle des Droits de l’Homme, à la Charte Africaine de Droit de l’homme et des peuples, aux Conventions des Nations Unies sur les Droits de l’Enfant et sur les Droits de la Femme et à l’article 1er de ce dernier qui fait de la RDC un Etat de Droit. Cette étude s’ouvre sur la constitutionnalisation de Droits et libertés fondamentaux constitutionalisés ainsi que sur l'instauration de l'État de droit qui est tributaire des conditions de l’instauration de l’Etat de droit relatives aux gouvernés et aux gouvernants et pour laquelle le seul le juge constitutionnel a reçu mission de faire la promotion et la protection des droits et libertés précités au travers de ses décisions. Ainsi, le respect des droits et libertés fondamentaux reste le seul vecteur du développement socio-économique pour la RDC. Ce qui ouvrira la voie aux investisseurs pour envahir les secteurs économiques en vue de son décollage intégral.

This thesis analyzes the conditions and possibilities of emancipation at work through a study carried out over five years in the oil ports of Fos and Lavera. It is based on an ergological approach to respond to the company's needs and implement a policy of primary prevention of psychosocial risks. Afterwards, by expanding the field of intervention and introducing "dialogue interviews", the thesis argues that emancipation at work is not only possible but is essential for the well-being of workers. Therefore, an alternative perspective to that of suffering and alienation at work is proposed. The results of this research lie at the intersection of methodological, philosophical and political domains. [ABSTRACT FROM AUTHOR]

This thesis analyzes the conditions and possibilities of emancipation at work through a study carried out over five years in the oil ports of Fos and Lavera. It is based on an ergological approach to respond to the company's needs and implement a policy of primary prevention of psychosocial risks. Afterwards, by expanding the field of intervention and introducing "dialogue interviews", the thesis argues that emancipation at work is not only possible but is essential for the well-being of workers. Therefore, an alternative perspective to that of suffering and alienation at work is proposed. The results of this research lie at the intersection of methodological, philosophical and political domains. [ABSTRACT FROM AUTHOR]

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La question du « normal » et du « pathologique » – bien que souvent abordée par le passé – reste assez omniprésente et, par certains aspects, non résolue, au travers de la diversité de nos consultations et de nos activités d'expertise. En témoignent les mises à jour récursives du DSM et autres CIM/ICD. En témoigne également notre propension naturelle à identifier ce qui pose problème (le « pathologique ») davantage que ce qui n'en pose pas. Comment faire la différence à tout moment ? Quelles sont les marges endéans lesquelles pouvons-nous nous positionner ? (Abraham, 1964). Le présent article a pour but de fournir une réponse claire, simple et pragmatique nous permettant de nous positionner sans perte de temps à cet égard. The question of what is "normal" and what is "pathological" – although often addressed in the past – remains quite ubiquitous and in some respects, unresolved, because of the diversity of our consultations and our activities as practitioners as well as in the various existing diagnostic manuals. This is evidenced by the recursive updates of the DSM and other ICDs. This is also reflected in our natural propensity to identify that which is problematic (the "pathological") more than we do with that which is not. How can we distinguish the difference between the two at any given time? What are the margins within which we can position ourselves? The purpose of this article is to provide a clear, simple and pragmatic answer that will allow us to take a stance in this regard as quickly as possible. [ABSTRACT FROM AUTHOR]

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Le problème de la liberté a tourmenté les penseurs de tous les temps. Les plus grands philosophes de l’Antiquité (Socrate, Platon, Aristote), du Moyen Age (Duns SCOT) et de temps moderne (Descartes, Leibnitz, Spinoza, Kant, Bergson…) ont affirmé que l’homme était libre. Chacun de nous a le sentiment de sa libre spontanéité : il se sent libre.» Ôter à l’homme sa liberté, c’est lui ôter du même coup sa dignité, sa moralité et le sens de sa vie…. « Tout le sérieux de la vie vient de notre liberté. »(F. Challaye). Si souvent on ne nie sa liberté que pour se défaire de sa responsabilité, pour suivre plus librement ses instincts et agir à sa guise. « La fatalité est une folie inventée par l’esprit de paresse qui domine toujours les hommes (A. De Vigny). » La négation de la liberté de l’esprit est précisément l’esprit de l’anti-christ dont la venue sera marquée par la tyrannie extrême. »(Berdiaeff).

Le Discours de la servitude volontaire est une enquête étiologique sur l’origine et les fondements du concept de servitude volontaire. Cet ouvrage qui a tout du pamphlet seiziémiste, dévoile les rouages de l’autorité politique qui transforme les sujets en esclaves du pouvoir. Dans la recherche des causes de la servitude volontaire, Etienne de la Boétie se focalise sur la coutume ou l’habitude qui transforme l’être pensant et naturellement libre en automate naturellement asservi à sa propre volonté. Notre propos est d’analyser les paradoxes de la notion de servitude volontaire, en expliquant qu’elle est présentée par l’auteur comme disposition naturelle et non pas acquise. Cette idée met en question le concept de servitude volontaire, étant donné que l’habitude, qui est nature, triomphe de la volonté. L’être-humain ne choisit pas vraiment d’être assujetti, il est entraîné, inconsciemment, sous l’emprise de sa volonté, vers la soumission. Nous cherchons donc à travers cet article, à interroger la notion de coutume, considérée parmi les causes de la servitude volontaire, mais qui nous semble, à contrario, une destitution de l’idée de volonté. In fine, notre réflexion nous permettra de déceler la portée universelle et transhistorique du Discours de la servitude volontaire. Abstract The Discource on voluntary servitude reflects on the reasons why poeple are voluntarily submissive not only in the sixteenth century but in all times. Etienne de la Boétie analyses the mechanism by which the tyrannical authority enslaves their citizens. The custom is the main reason leading to servitude, willingness is faded by the habitude which is, according to La Boétie, paradoxically, an inner force. From this point of view, willforce is overburdened by the power of the habit. Since then,The human being inherits his slave condition, he has no choice but servitude . Therefore, servitude is no longer voluntary. This is what we will try to demonstrate in the article.

Dans cet article, nous montrerons comment la philosophie de Sartre propose une déconstruction du lien causal entre l’agent et ses actions dites méchantes selon une démonstration qui s’articule en trois temps. D’abord, nous interrogerons la liberté humaine pour comprendre comment elle peut exister pour faire le Mal. Ensuite, à partir du cas concret de Jean Genet, nous comprendrons le rôle des autres dans l’existence du méchant. Enfin, nous dégagerons des perspectives morales et politiques pour soutenir que la libération des méchants constitue une morale révolutionnaire.

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This written exchange is between a senior and a younger Jungian analyst on issues relevant to the development of analytical psychology throughout the world today. The younger analyst, Stefano Carpani, considers himself a neo‐Jungian. He explains to John Beebe, known for post‐Jungian contributions to the study of typology, integrity, and gender, how important it is to include sociological perspectives alongside those that stem from the Jungian practice of relational psychoanalysis. The degree to which analysis has become an extended meditation on the relation of individual self‐exploration to supra‐personal Self‐realization is emphasized by both authors, who envision this introspection leading to an expanded inner openness that Carpani has called "absolute freedom." The authors conclude that absolute freedom is a space of engaged reflection that can permit an informed but individualized approach to the complexities of the world soul today. [ABSTRACT FROM AUTHOR]

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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. [ABSTRACT FROM AUTHOR]

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Copyright of Miedzy Oryginalem a Przekladem is the property of Ksiegarnia Akademicka Sp. zo.o 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.)

Going beyond current sociological and anthropological understandings, the article harnesses Latour's idea of actant to grasp prayer as a comparatively independent entity, analytically cleavable from the nun's act of praying. Based on an ethnographic study of two indigenous congregations of Catholic nuns in Kerala, India, the article argues that conceptualising prayer as actant takes it out of pure interior spirituality and re-imagines it as a form of the sociality of a nun, which includes her relationships with herself, with God, and with those inside and outside the convent, particularly those who solicit her prayers. Perceiving prayer as an actant brings the non-human, divine but real and active presence of God into sociological conversation, enabling us to examine its crucial place in the discipline and formation of the nun as a subject within her everyday life in the congregation. Moreover, analysing its diverse modes locates prayer within the networks and relationships of the congregational community, thereby engaging Foucault's subjectivation with Latour's actant. [ABSTRACT FROM AUTHOR]

A haven for articles of association freedom, in that it constitutes a company tailored to the will of its shareholders, the Simplified Public Limited Company has henceforth imposed itself as a commercial entity whose introduction into the OHADA space has crystallized the contractual design of the commercial company. It allows the partners to freely insert in their articles of association anything that is not expressly prohibited and relating to the constitution, governance, and dissolution of the company. Nevertheless, this exuberant articles of association freedom, which contrasts sharply with the absence of personal liability of the shareholders for company debts, may be detrimental to the interests of the shareholders, the company, and the economy. Mandatory commercial companies' rules and the general theory of commercial companies then timidly take it upon themselves to try to tame articles of association freedom and correct the defects of the Simplified Public Limited Company. All this heightens the feeling of distrust vis-à-vis articles of association freedom, which, in the absence of serious limitations, enslaves more than it releases. [ABSTRACT FROM AUTHOR]

Depuis quelques temps, les fragments énonciatifs partagés sur les réseaux sociaux causent plus de gêne que de consternation. Qu’est-ce qui pousse les gens « à s’inscrire compulsivement dans une dialectique communicationnelle et nomophobique de l’écranalyse de soi » ? L’absolutisme de la liberté d’expression peut-il réfracter aujourd’hui les valeurs humaines universellement admises ? Ces questions voudraient résoudre le problème des nouveaux moyens de reliance sociale, d’une part ; et la difficulté de pouvoir bien louer la mise en réseaux de nos sociabilités, d’autre part. Elles suggèrent donc un accord intersubjectif capable de faire un bon usage des fragments énonciatifs publiés sur la toile.

Résumé : L’esprit de lourdeur dans lequel se complaît le monde a accouché, au XXe siècle, d’un nouveau type de littérarité où se dégage une phénoménologie de la délation : la liberté humaine, fragile, ne peut être enrégimentée. Le « temps du mépris » (A. Malraux, 1935) qui rend compte de ce tumultueux XXe siècle hante l’imaginaire de tous les écrivains en ouvrant la voie à des « jours changeants » (M. Proust, 2006 : 6). L’œuvre de Camus fait une autopsie sévère de ce réel déliquescent hanté par la « mort de Dieu » et où l’homme, devenu un construit social, un tout-venant d’un arrière-monde « régulateur », aspire au « gai savoir » de vivre.

Notre travail s’articule sur les effets juridiques de l’union de fait en droit congolais. Il ressort que la majorité de la population de cette dernière forme leur famille en union de fait. Cependant, elle est totalement ignorée par le système juridique du pays. Elle est le règne de l’absence de règle, de la liberté individuelle, pourtant, elle crée une situation contractuelle dont les partenaires n’ont pas rempli les conditions légales pour son imposabilité aux tiers. Certes qu’il existe plusieurs facteurs qui favorisent l’union de fait notamment : le mariage précédent non encore dissout pour l’une ou des deux personnes, le refus de l’institution du mariage et de ses effets civils, le coût excessif de la dot, l’interdiction, la prohibition de mariage due à la parenté et à l’alliance. Compte tenu des traits de ressemblance entre le mariage et l’union de fait, cette dernière a des conditions de validité qui sont : les conditions de fond qui comprend le consentement et la capacité et les conditions de forme qui est la liberté « vive la liberté ». Dans la gestion quotidienne du foyer, les intéressés engendrent des droits et des obligations notamment la contribution aux charges du ménage, la solidarité des dettes y afférentes. Le Code de la famille congolais n´ayant pas institutionnalisé l’union de fait, il y a l’inexistence du régime légal, l’absence de devoirs pécuniaires et l’absence sur l’effet sur la personne. Ce qui laisse présager une insécurité juridique pour les personnes qui vivent sous ce régime. A l’occasion d’une rupture ou d’un décès que le droit intervient dans le concubinage, quand il appert de liquider les intérêts en présence, tout en se rapportant au fait que les deux ont vécu ensemble comme concubins. En République Démocratique du Congo, cette matière est réglée par l’acte uniforme sur le droit des sociétés commerciales et du groupement d’intérêt économique adopté le 30 janvier 2014. L’article 868 de l’acte précité dispose qu’en cas de séparation ou de décès des concubins les moyens de parvenir à un partage entre eux est de considérer qu’il a existé entre eux une société créée de fait, un contrat du travail, l’enrichissement sans cause et y a eu possession d’état d’époux.

This article analyzes how the forest becomes a familiar space for children in a kindergarten who go out one morning a week with their teacher to do the class outside. It presents the free time proposed to the children by the teachers which allows them to develop their child culture by relying on the affordance of the forest, in other words by setting up occupations triggered by the possibilities offered by the forest, such as climbing trees and making houses for earthworms. Through these practices, they exercise their agency, their power to act, in agreement with the teachers who wish to be attentive to the activities carried out by the children and to share this space of freedom with them. [ABSTRACT FROM AUTHOR]

This article presents some reasons to rethink the teaching-learning of mathematics beyond the economicist project currently imposed by neoliberalism: the project that reduces the student to human capital and turns the school into a site for acquiring skills for the market economy. It suggests the importance of questioning the orientation of the knowledge offered by the school and the type of individual that the school forms in its daily work. The rethinking of the teachinglearning of mathematics outlined in this article is framed by a perspective in which mathematics education is conceived as a social, political, historical and cultural project for the formation of ethical and reflective individuals capable of critically positioning themselves in inclusive and supportive mathematical practices, and of imagining new possibilities of action and thought. [ABSTRACT FROM AUTHOR]

Reading Laird Hunt's In the House in the Dark of the Woods is an experience of frustration, as the text offers a tentative formulation of various traumas. As the reader discovers the unreliable narrator's punctured text, she may feel a destabilizing tension between an almost necessary sympathy towards the narrator as the oversensitive victim of violence--both physical and psychological, which caused her lasting frustrations--and the rejection of the morally reprehensible aspects of her behavior. As writing is ostensibly given as a source of freedom in the novel, what kind of light does it shed upon Hunt's literary enterprise? This paper explores the staged questioning of freedom at different levels: the freedom offered to the characters by writing, the freedom offered to the writer through embedded writing practices that highlight their own limitations; the reader's freedom at last, of adopting the right distance towards the narrator who appears alternately as the aggressor and the victim, and thus of endorsing the responsibility of the ethical questioning carried by writing--and reading. [ABSTRACT FROM AUTHOR]

This paper explores Dionne Brand's A Map to the Door of No Return: Notes to Belonging (2011) as a non-traditional archive, yet idealistically a poetic narrative map, beginning epically at the Door of No Return on the west coast of Africa and spreading out infinitely. I argue the main focus is freedom as marronage mapped out through a set of hyperlinked tension-filled stories across time and space that collectively connect geography and/to history; its method is collecting and recording "conversations" (224), both spoken and observed, about Black diasporic lives and encounters across time and space. In Map Brand's desire for freedom leads her to interrogate and challenge selected old world maps, charts journeys, and, in narrative and poetry, re/call and re/invent the past and actively re/imagine the present and future of new world liberated Black people as self-created individuals. The result is a modern literary artifact: as memorial to the marooned, with a ruttier for freedom for the marooned. This work forms part of a neo-archive of Black Diasporic texts that collectively perform reparative story-telling. Brand maps and builds a different (non-traditional) repository by recording selected experiences of Black people in the New World Diaspora--connecting paths forged from "a place emptied of beginnings" (6). Map charts the points on a journey to a liberatory future, one based on, as Brand describes it, "a life of conversations about a forgotten list of irretrievable selves" (224)--human dignity. Brand's Map, then, for inspiration, preserves selected histories that might have otherwise remained unexplored. It makes future retrieval possible, and the possibility of forgetting impossible--and ultimately this is the ageless beauty of this provocative work. [ABSTRACT FROM AUTHOR]

Résumé: Les syndicats peuvent contribuer à la liberté au travail par une action collective axée sur l'intérêt des membres, mais aussi en nouant des partenariats avec d'autres acteurs de la société civile, dans le cadre d'un mouvement social. Pour traiter ce dernier aspect, encore peu documenté, les auteurs s'appuient sur les définitions de la liberté de Berlin (1988) et MacCallum (1967) puis sur la théorie de la démocratie radicale de Laclau et Mouffe (2019). Ils illustrent leur propos par une étude de cas portant sur les stratégies déployées par des syndicats néozélandais en vue d'accompagner l'action officielle pour une transition juste face au défi climatique. [ABSTRACT FROM AUTHOR]

The attack on the written word is not new. It has happened many times through history, especially in modern times as the availability of books has grown so rapidly. It is most often in authoritarian regimes that books are deemed a potential threat, and the elimination of this threat a means to maintain control of a potentially rebellious population. Probably the most heinous of book banning and burnings occurred during Nazi rule, prior to and during the Second World War. To witness, recently, in the United States the ugly head book banning and their removal from libraries is a sad commentary on the state of some senior politicians, including Governors and Judicial leaders. Fortunately, there is vigorous opposition to these efforts and notable successes in the quest for universal access to the world of books. [ABSTRACT FROM AUTHOR]

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Après une vingtaine d'années de répit, l'ordonnance rendue le 20 mai 2022 par le juge des référés du Conseil d'État remet sous les feux de l'actualité la question du refus transfusionnel émis par les témoins de Jéhovah. Entre les décisions de 2001 et 2002 et celle de 2022 le corpus législatif et réglementaire a considérablement renforcé les droits des patients, consolidant toujours l'autonomie de la personne. Bien que le refus de traitement soit clairement affirmé, la Haute juridiction administrative n'en maintient pas moins sa position. After a twenty-year hiatus, the issue of transfusion refusal issued by Jehovah's Witnesses comes up in legal news with the decision of May 20, 2022 rendered by the Council of State. During these 20 years the rights of patients and the autonomy of the person have been considerably strengthened. Although the refusal of treatment is clearly stated in the law, the High Administrative Court nevertheless maintains its position. [ABSTRACT FROM AUTHOR]

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Learning French through theater is one of the modern methods of learning, methods that are put at the service of a new didactics of teaching French. Theater performances can be a real motivation for students when used as a teaching aid for foreign language courses. Used as a teaching tool, theater has the ability to raise awareness and encourage students, as well as the strength to bring them effectively closer to the roots of the language studied. Theater means symbols that include characters, makeup, costumes, music, colors, soundtrack, painting. According to his vision, each person has an illusion about the world of theater performance - poetic, sentimental, cheerful, sad or melancholic illusion. With the help of all the artistic processes they have learned and which are at their disposal, each spectator and each actor transforms, in one way or another, into authors of the show, whose mission is to faithfully reproduce his own kind of illusion.

Résumé : Cette étude fait une présentation du cadre méthodologique et des résultats obtenus de notre recherche doctorale consacrée à l’étude de Papa Simon Kimbangu comme acteur spécial des Relations internationales. En tant que tel, sa contribution réside dans sa mission, sa vision et sa philosophie de libération pour la paix au monde résumée dans sa théorie de la paix. Comme acteur spécial des relations internationales, les principes fondateurs de la théorie de la paix sont la liberté contre le mal et le grand complot mondial, l’égalité de justice, l’émancipation, l’amour, l’espoir et la non-violence. Les modalités de son application s’articulent autour de la refondation de l’Etat congolais en particulier et prise de conscience de message au-delà des frontières nationales en général et du renforcement de l’intelligence décisionnelle. Concrètement, il s’agit dans cet article d’aborder la manière dont nous avons opérationnalisé la méthode dialectique ainsi que les techniques documentaire, d’observation directe et d’interview auxquelles nous avons recouru d’une part, et de présenter les résultats obtenus de leur opérationnalisation d’autre part.

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 ».

Dans cet article, nous analysons les bases onto-éthiques du concept jonassien de « solidarité d’intérêts », compris comme un lien unissant tous les êtres vivants en un réseau d’interdépendances existentielles. Cette perspective renforce la critique contemporaine en éthique et en sciences à propos de l’anthropocentrisme qui est, de la même façon, au cœur de la critique que Hans Jonas fait de l’éthique traditionnelle et de la science moderne. Cet article analyse les bases onto-éthiques de ce concept à l’aide du « principe de médiateté » que Jonas comprend comme la capacité d’établir des médiations avec le milieu en vue de la préservation de l’autre, mais aussi de soi-même, de telle façon qu’il s’agirait d’une forme très particulière de solidarité, celle qui, dans le cadre organique, n’exclut pas l’intérêt de la vie pour l’auto-préservation. La solidarité est une condition ontologique d’interdépendance entre les êtres et aussi, selon Jonas, entre les choses, incluant un partage d’identité entre différentes formes de vie et une marque fondamentale de l’Être, car selon cette logique, l’expérience la plus intime de la vie est de résister à la mort – voire c’est cette solidarité qui devient le principal motif de tels rapports. Dans le cadre de l’histoire des réseaux de solidarité, l’être humain occupe une place particulière : c’est chez lui que la précarité assume des versions plus évidentes et c’est chez lui que se développe, comme réponse, des capacités plus favorables à sa subsistance. Ce concept de solidarité devient central pour comprendre les degrés de liberté qui caractérisent la vie au regard de l’obligation éthique de les préserver à travers le principe de responsabilité. En d’autres termes, la solidarité doit fonder également la responsabilité : il s’agit de penser l’affirmation de la vie dans le cadre collectif des garanties portant sur les conditions d’existence au moment présent et surtout celles portant sur l’avenir.

In this article, I analyze the onto-ethical basis of the Jonasian concept of "solidarity of interests", understood as a link uniting all living beings in a network of existential interdependence. This perspective reinforces the contemporary critique in ethics and science of anthropocentrism which is, in the same way, at the heart of Hans Jonas' critique of traditional ethics and modern science. This article analyzes the onto-ethical bases of this concept with the help of the "principle of mediacy" that Jonas understands as the capacity to establish mediations with the environment in view not only of the preservation of the other, but also of oneself, in such a way that it would be a very particular kind of solidarity, the one that, in the organic framework, does not exclude the interest of life for self-preservation. Solidarity is an ontological condition of interdependence between beings and also, according to Jonas, between things, including a sharing of identity between different forms of life and a fundamental mark of Being, because, according to this logic, the most intimate experience of life is to resist death - indeed, it is this solidarity that becomes the main motive of such relationships. Within the history of solidarity networks, the human being occupies a particular place: either it is in him that precariousness assumes more obvious versions; or it is in him that, as a response, capacities more favorable to his subsistence are developed. This concept of solidarity becomes central to understanding the degrees of freedom that characterize life with respect to the ethical obligation to preserve them through the principle of responsibility. In other words, solidarity must also be the basis of responsibility: it is a question of thinking about the affirmation of life within the collective framework of guarantees concerning the conditions of existence at the present moment and especially those concerning the future. [ABSTRACT FROM AUTHOR]

Terrorism has become a daily and contemporary topical phenomenon that threatens humanity and transforms thousands of people into refugees. As a negative act of threat and tragedy, terrorism is condemned everywhere in the world. In literature, the theme of terrorism occupies an important place for several authors. In his Just Assasins, for example, Albert Camus sees the act of terrorism not as a reprehensible act but rather as an effective weapon in the fight against the injustice of despotic leaders. By use of a sociological theory, this article aims to study terrorism from a positive perspective via the Camusian literary worldview whose objective is to expose terrorism as a subtle means of revolt against injustice, subjugation and the domination of a bad political system. [ABSTRACT FROM AUTHOR]

Résumé : L’un des principes du développement repose sur la construction ou la reconstruction des routes en vue de faciliter la mobilité sociale. En posant ce postulat, la route, subséquemment, les différentes dénominations qui justifient la mobilité et/ou l’immobilité, (la rue, la voie, le boulevard ou l’avenue entre autres) se présentent comme un espace indispensable au couronnement d’un progrès certain. C’est la question de l’urbanisation qui est ainsi posée puisqu’elle impacte inévitablement les contingences sociopolitiques, culturelles, économiques, artistiques et littéraires de toute société. Dès lors, la rue, élément essentiel de l’urbanisation, constitue indéniablement un espace dont les fonctions semblent s’adapter à l’usage que l’on en fait. Le foisonnement des rues dans L’herbes des nuits de Patrick Modiano suscite une somme d’interrogations qui, elles-mêmes, suggèrent une lecture plurielle de cette abondance de voies de la liberté d’aller et de venir au-delà du tourniquet intellectuel imposé au lecteur. Si les rues évoquées dans l’œuvre ci-dessus mentionnée constituent des motifs inspirant l’écriture de l’auteur, il convient d’y voir également une forme d’expression scripturale d’un principe cher à la mondialisation, c’est-à-dire la rupture de toutes les barrières quelles qu’en soient les formes. L’objectif de cet article est de montrer que les rues, en plus d’être une exigence de développement, elles constituent une voie de ruptures des barrières entre les hommes.

Résumé : Les valeurs, rêves et aspirations de Lumumba devraient être un antidote à la gouvernance africaine, aujourd’hui noyée dans la désorientation et la déception. Motivant et inspirant, l’héritage de Lumumba mérite d’être réapproprié et renouvelé comme un levier de « souverainisation » et de libération du Congo et de l’Afrique. Il peut être transformé, à l’échelle de la vie humaine, en énergie à capter, en intelligence à mobiliser et en levier de changement social à capitaliser pour une gouvernance d’espérance. Et pour ce faire, s’y accrocher comme principal vecteur du changement pour une société de tous les espoirs que nous voulons au Congo et en Afrique. C’est à ce titre que ce papier s’est proposé de revisiter la portée du projet de Lumumba pour relancer de plus belle la lutte pour cette gouvernance d’espérance.

Copyright of Philosophy & Canon Law is the property of Wydawnictwo Uniwersytetu Slaskiego 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.)