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Machiavelli shared with Renaissance society the ideal of a cultural and civil renovatio, of a new conception of life and freedom. Even if the misogynistic element in his work prevails over the philogynous, Machiavelli was keenly aware of the contradictions of his time and conceived of extraordinary female figures showing all the paradoxes of a society intent on the pursuit of perfection in the “mutation” between “right measure,” “grace,” and bon giudicio. Starting from a study of the gender and critical interest in Machiavelli’s representation of women, this article, through a new reading of Machiavelli’s theatrical texts, tries to demonstrate this paradox and to suggest what we might call its “moral reason.” Through the comic element generated by the reversal of perspective, Machiavelli reflected on the immoral, or amoral, values of a private and public life, created according to ancient norms that regarded women, despite their worth and their education, as objects of the scenic perfection of life in society, from which they could escape only by relying on their own intelligence.

Keywords: Machiavel, Machiavelli, The women question, Querelle des femmes, La mandragore, The Mandrake, Clizia, Clizia

From disciple to mentor, this is the path followed by Christine de Pizan. She begins to stage herself under the guidance of allegorical personifications such as the Cumaean Sibyl in Chemin de long estude (The Long Road of Learning), and Reason, Rectitude and Justice in the Livre de la Cité des Dames (The Book of the City of Ladies) et le Livre des trois Vertus (The Book of the Three Virtues). Then she assumes in her own name the role of mentor. The initiatory quest she undertakes in the first of these texts, refers to the well-known topos of the trip to the Other World under the guidance of an emblematic figure, represented by two major works that inspired her, Dante’s Divine Comedy and Virgil’s Aeneid.

Keywords: Christine de Pizan, Dante, mentor, allégorie, voyage

The rise of feminist movements has led to increased attention on the condition of women, particularly in the field of criminology. Such an analysis of cybercrime, through the lens of gender, aims to understand the role of women in the cybercriminal ecosystem. A qualitative study on a sample of 15 young women reveals that they are aged between 25 and 35, have a secondary or higher level of education, and are fluent in several international languages. Recruited through networks of relationships or via digital social media, they occupy roles as image lenders, communicators, and facilitators of money laundering in cybercrime. The main motivations for their involvement are the pursuit of financial gain and their involvement in a romantic relationship with a cybercriminal. In the face of their unemployment situation, it is crucial that targeted political actions aim to reduce gender inequalities.

Keywords: Romance Scams, Arnaque aux sentiments, unemployment, Chômage, Cybercriminalité, cybercrime, gender, Genre, women, Femmes

Thomas Heywood’s 1607 play, A Woman Killed with Kindness, ends with the protagonist, Frankford, discovering the lute of Anne, the wife he has just banished for adultery. Grieved by the sight of the instrument that he conflates with his marriage and with Anne herself, Frankford exiles the lute along with his wife. When she receives the instrument, Anne plays a lament, then directs her coachman to “go break this lute upon my coach’s wheel, / As the last music that I e’er shall make” (16.69–70). Shortly following the destruction of the lute, Anne dies. Anne’s body and memory, clearly, are inextricably linked to the lute: in the drama, her body is a musical instrument that she can play, that can be played upon, and that can be destroyed. The lute as body metaphor is a common image in early modern English literature, and Heywood both uses and complicates the metaphor. The lute, first, demonstrates Anne’s impossible and paradoxical identity as a chaste wife, noblewoman, and possible prostitute. Moreover, the lute emphasizes Anne’s powerlessness over her own body, particularly her humours. Like other characters in the play, Anne had let her bodily passions control her, but when she breaks the lute, she breaks also her passions’ power over herself and others. Yet when she destroys the lute, she does not abandon music altogether, for music can bring about powerful social harmony. Instead, she plays her own body as a musical instrument, which makes her self-slaughter instructive rather than destructive. Her death is didactic for the audience—both onstage and in the theatre—that gathers around her deathbed, and suggests a variety of means of controlling the passions, some of them more deadly than others. In A Woman Killed with Kindness, Anne’s music is an exemplar of the extraordinary efforts necessary to quell the unruly passions that cause so much of the conflict in the play.

Keywords: Esclavage-servitude, droit romain, ancien droit, crise, pars fundi, familia urbana, familia rustica, habitation, capacité juridique, liberté (affranchissement), pécule, Jésuites, Lumières

This article aims to present anthropological and sociological concepts developed under colonial and contact situations to explain the persistence of the notion of race in the exercise of State power over indigenous peoples within the national states of Latin America. This will enable a conceptual reference and a critical reading of the constitutional multiculturalism in the region as a rhetorical attempt so far to overcome this racial pattern of domination and promote indigenous autonomies. The author presents a critical debate around the challenges of indigenous autonomy as an effective decolonization project in the post-colonial societies of Latin America.

Keywords: racialité du pouvoir, indigénisme, multiculturalisme, autonomie autochtone, raciality of power, Indigenism, Multiculturalism, Indigenous Autonomy, Racialidad del poder, indigenismo, multiculturalismo, autonomía indígena

AbstractIn this article, a personality disorder known as “malignant narcissism” is presented. This notion is then used to explain the creation of organizational policies against perceived enemies that reflected this narcissistic rage. We illustrate our argument by the analysis of a case study in which it is shown that the leader attempted to discredit the detractors of the group, thus transposing the narcissistic rage into organizational policies that loyal members enacted on his behalf. By using psychological insights about the leader's personality, and then showing how that personality translated into socially deviant policies and actions, we hope to encourage criminologists to examine other groups by applying similar theories.