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351.More information
The writer situates the Island of Orleans and briefly describes its physiography and history of settlement. The toponymy imposed during the early French regime (toponymie primitive)is described —with a few notable exceptions {Orléans, Argentenay, Beaulieu and Cap de Condé) these place names have almost entirely disappeared. Much of the present toponymy was established after 1666 and originates principally from Catholic parish names and from local usage. The major place names of the island were imposed by Church authorities but the minor toponyms were created by the local inhabitants. The island's toponymy is described as dynamic because many of the original place names have either been replaced or altered. The writer is of the opinion that toponymy should conform with reality ; consequently he deplores the fact that local usage is frequently ignored on contemporary maps of the Island of Orleans. An index of place names of the Island of Orleans is appended to the text.
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At its beginning, conversion was a Judaeo-Christian phenomenon, that is to say a culturally connoted one. And this article was written with precisely this perspective in mind, the aim being to develop a better historical understanding of a key phase in the evolution of the notion of conversion in the history of late Ancient Christianity. We intend to trace back the very first components that made up the current meaning of the word “conversion”. We do not pretend to provide the ultimate definition of this notion, nor the version most closely resembling its definition at the time of its emergence. Our intent is rather to recognize the dynamic aspect of conversion by studying a central period of its development. We have named this stage the “monastic turn” (iv-vth c.). In short, our purpose is to prove how — in the ivth century C.E. — conversion underwent a significant transformation by the agency of Christian monasticism.
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Simmel's analysis of secrecy, which marked a sociological turn away from Enlightenment philosophy, includes a specific vision of interpersonal “knowledge”. Interpersonal knowledge can serve as a framework for research into online social networks, allowing for the study of groups within a reference grid of « public » and « hidden » data. Yet it also raises epistemological difficulties, seeming to suggest, in fact, that the image of the other is composed through the aggregation of factual elements. In order to avoid this conclusion, which is incompatible with Simmel's fundamental texts, a new reading of the chapters of Sociology is proposed in the light of the notion of understanding that Simmel developed in his later writings. An original conception of the social bond is elaborated, articulating the operations of « knowing » and « understanding ».
Keywords: compréhension, connaissance, épistémologie, image d'autrui, secret, understanding, knowledge, epistemology, image of the other, secrecy, comprensión, conocimiento, epistemología, imagen del otro, secreto
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The idea of “satisfaction” privileges narratives that seek to fulfill a promise of wholeness or containment. Such an idea runs counter to the gapped, partial, and suspended work of serial narrative. This essay considers the perils of satisfaction as a goal or byproduct of seriality, examining how serials in practice—from Middlemarch and Great Expectations to Lost and Mad Men—theorize and complicate our sense of resolved conclusion, and how they articulate the ungovernable excess of energy and possibility that serials, at their most narratively engaged, inevitably generate.
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360.More information
“Two mouthsfull of silence” : the expression concludes the poem “Language Mesh” (in M. Hamburger's translation). Paul Celan as the poet of the impossibility of language, Hölderlin's heir for darker times ? A certain critical trend likes to present his work as such. One has to be more demanding. Celan comes out of silence, he doesn't go toward it, as H. Meschonnic states. His endeavour aims to keep its trace, not to be absorbed by it. Studying Celan's poetics allows one to see how silence evolves from a thematic meaning, born out of the historicity of his writing, to an integration in the very process of writing. Morphological, syntaxical, textual dislocations are the most obvious manifestations of such a distortion of language which creates a gap in enunciation equivalent to the one made in history by the Nazi genocide. A language of mourning to mourn language. Yet silence is not the end of it ; it is rather its internal driving force, as expressed in “ das erschwiegene Wort ”, “ the silenced word ” from the poem “ Argumentum e silencio ” (from Threshold to Threshold) dedicated to René Char.