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AbstractThe notions of the religious and the sacred both inevitably claim their territory in the sphere of the transcendent, whose nature renders the criteria of evaluation of inherent practices more complex. This article analyzes the obstacles that present themselves when attempting a critical evaluation of biblical translations. Apart from the linguistic and textual levels, all evaluations must take into account the theological dimensions. It is important to discern the theological substrate that is at work in every translation, where the biblical field is concerned, the same way that this substrate plays a role in secularized culture, in the form of an unthought.The general outline of this type of study is first of all to envision the difficulties in the examination of a confessional or militant Bible. Then the different stands that are taken in translation by all three monotheisms in respect to the revealed text will be studied. Judaism and Islam agree on recognizing an interpretive dimension, whereas Christianity aims for efficiency in the transmission of the message. Finally, the question of the Messiah will be examined, as will be its understanding which is considered equally pertinent in the varied orientations of translations.The last section will re-examine the « Nouvelle Traduction » version of the Bible, published by Bayard/Médiaspaul, before concluding with a defence of an « atheist translation » concept, thus articulating an otherness that is first carried by the biblical text.
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433.More information
AbstractPutting aside the agreement between unequal contracting parties the words pistis and pisteuein imply and the quasi-institutional element which builds faith upon an ecclesiastical rule, this paper deals with the answer Origen gives to Celsus' pamphlet against Christianity. Whereas Celsus reduces Christian faith to belief and casts doubts upon it, Origen seeks to warrant its validity by the rhetorical art of persuasion. He moves it away from belief and custom by granting it a « natu-ral » basis. He also admits that religious knowledge has several degrees and consequently modifies Plato's distinction between « faith » and « intellection ». Prone as he is to require of faith science and certainty, he nevertheless resorts to some rituals in order to scrutinize the Scriptures or to deal with invisible powers in such a manner that experience prevails over belief and faith.
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434.More information
ABSTRACTThis article demonstrates one of the most important aspects of spiritual combat in Christian theology today - the rediscovery of its cosmic dimension. Drawing from its own sources, theology can, in a critical fashion, embrace the contemporary scientific cosmology (the new physics) and its ontological roots and extensions. By "fusing" science and philosophy, theology can encourage these disciplines to move beyond their own limitations, and in the process be enriched by a reassessment of its own representation of the contents of faith : God, creation, Christ, the Church, liturgy and hope.
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435.More information
AbstractProchain épisode presents history in the process of becoming a museum exhibit, a process that is often read as a sign of the revolution's failure. However, the novel also raises questions on the relations between, on the one hand, collective memory and representations of history, and, on the other hand, the experience of the historical present. Analysis of the many examples of narrative repetition that structure the novel, and Aquin's remarks on Joyce's Ulysse, sheds light on Aquinian views of revolution, repetition and historical time in general.
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437.More information
Where lies the Seine in Baudelaire's Tableaux parisiens? A response to this seemingly simple question entails addressing a number of unanticipated issues if one aims to provide an accurate and complete image of the river's place in the most referential (and most commented) section of Les Fleurs du Mal. The traps one may fall into include the intricate and problematic ties between reality and the ideal in Baudelaire's work; the intense stratification of meaning in his poems; counterfeits and distorted specular effects that are often deceptive; exoticism; romanticism; symbolism… and the abundance of recent and less recent efforts by critics to tackle every one of these issues. Untangling these issues leads our investigation to an eminently Baudelairean paradox: the more inconspicuous the Seine is, in the eighteen poems that make up the Tableaux parisiens, the more its presence is significant and the more pronounced is its poetic role.
Keywords: Charles Baudelaire, Fleurs du Mal, Seine, mythe et réalité de Paris, poétique du miroir, Charles Baudelaire, Fleurs du Mal, Seine River, Myth and Reality of Literary Paris, Mirror Poetics
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This article uses a geocritical approach to track fluvial motifs in Louise Michel's autobiographical writing, particularly in La Commune: Histoire et souvenirs (1898). Michel's depiction of the miscibility of crowds, power and human agency is mapped onto the Seine and its water imagery. This memorialised and metaphorical space is one where forces—military and geopolitical—abut. Her intertextual and fragmentary account manifests a poetics of space where the fluidity of waterways reflects the lability of both political action and the persuasions of progress.
Keywords: (Louise) Michel, commune, autobiographie, Seine, géocritique, (Louise) Michel, Commune, Autobiography, Seine, Geocriticism
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439.
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Erich Przywara admits to have developed his idea of a “metaphysics of creature” in confrontation with M. Heidegger's thinking. We will show how the Jesuit reading of the latter is based on the roots of Heideggerian thought in the discussions of the 1920s around the nature of Kantism. Przywara tries to account for these debates from the tensions existing in the very approach of the philosopher of Königsberg. These will give rise to two ways of interpretation, that Przywara schematises under the traits of a “metaphysics of finitude,” as represented by M. Heidegger, and a “metaphysics of infinity,” in particular with E. Herrigel. According to Przywara, it is from the dialectic between these two paths that the perspective of the analogia entis as metaphysics of creature must arise.