Accueil / www.culture.gouv.fr / Ministère - Ministère de la culture. La culture générale, outil de sélection rouillé. Des grandes écoles, dont Sciences Po, suppriment de leur examen d'entrée la dissertation de culture générale. Une décision funeste ou salutaire ? LE MONDE CULTURE ET IDEES | • Mis à jour le | Par Anne Chemin Lorsqu'on évoque le spectre de la disparition de la "culture générale", Françoise Melonio soupire. Depuis quelques mois, cette professeure de littérature à la Sorbonne, qui a publié une histoire culturelle de la France aux XVIIIe et XIXe siècles, passe aux yeux des puristes pour une fossoyeuse de la culture générale : elle est la doyenne du collège universitaire de Sciences Po, qui vient de supprimer cette épreuve de l'examen d'entrée.
Ulcérés, des intellectuels ont dénoncé un acte "suicidaire" qui "coupe nos enfants des meilleures sources du passé". "En bannissant des écoles, petites ou grandes, les noms mêmes de Voltaire et de Stendhal, d'Aristote et de Cicéron, ces "visionnaires" ne seraient-ils pas en train de compromettre notre avenir ?
" OPA à succès de Google sur les musées en ligne. LE MONDE | • Mis à jour le | Par Nathaniel Herzberg Sensation du printemps dans le monde des arts plastiques, le géant informatique Google a lancé, mardi 3 avril, la nouvelle version de son musée virtuel. Ainsi présentée, l'information peut sembler aussi anodine que l'annonce du septième opus cinématographique des aventures de Beethoven le chien. Erreur ! Deux éléments méritent l'attention. D'abord, Google est Google : partout où la firme de Mountain View pose ses pieds, le paysage change durablement. Lors de la présentation à la presse, au Musée d'Orsay, puis pendant la soirée qui rassemblait une partie du gotha muséal mondial, Amid Sood, le responsable du projet, n'a pas manqué de rappeler qu'avec la nouvelle version le cap avait été mis sur les pays émergents et les diverses formes d'art.
L'entreprise californienne a choisi aussi de multiplier les fonctionnalités. Plus précieux et plus rare, le tri par artiste. "Et tout est parfaitement gratuit", tambourine-t-on chez Google. Listes des marchés conclus par le Ministère de la Culture et de la communication en 2010 / Marchés publics / Accueil / www.culture.gouv.fr / Ministère - Ministère de la culture. The Social Psycho narrative. La beauté parfaite, ou le dernier rêve. Pocahontas était un conte de la mixité raciale. Malgré la proximité des scénarios, Avatar n’a que peu à voir avec cette mythologie. Ce n’est pas le problème de la race qui fonde le film, mais celui de l’évasion vers un corps idéal – c’est précisément le programme énoncé par son titre.
L’écologie, les indiens, ne sont que des éléments de décor. Le film ne joue pas avec le récit, réduit à la portion congrue, il joue avec les images. D’une beauté si familière. Mais un rêve qui ne dit pas son nom. Le rêve de la beauté parfaite reste donc un pur signal. L’origine de ce fantasme est incontestablement grecque. L’emballement récent de ce motif doit à mon avis être cherché du côté de l’échec des projets politique, culturel et social du monde occidental. Il y a des histoires qui s’écrivent toutes seules. J’ai vu récemment dans un magasin de téléviseurs quelques extraits substantiels du prochain Alice au pays des merveilles de Tim Burton. Female students turn to prostitution to pay fees - Times Online.
Escort Directory | Independent London Escorts | UK Escort Agencies | London Escorts. Great interviews of the 20th century | From the Guardian. On the masochism of John Stuart Mill. Back in the old days, intellectuals used to smoke. Indeed, anyone who didn’t smoke couldn’t be a real intellectual, and a cigarette, held at an angle on the lower lip by dried saliva, added immense depth to anyone’s thought. It’s not surprising, then, that old philosophy books tend to smell like ashtrays. My copy of Father Copleston’s book on Nietzsche, for example, is particularly bad in this respect. Merely opening it is equivalent to smoking a pack of twenty; I could probably sue, if only I could remember the bookseller. My copy of John Stuart Mill’s Autobiography also reeks of stale tobacco, evidence perhaps not so much that intellectuals smoked more than others of their time, but that they lingered longer over their books than those whose tastes ran to lighter literature.
David Hume at 300. David Hume Howard Darmstadter looks at the life and legacy of the incendiary tercentenarian. In 1734, David Hume, a bookish 23-year-old Scotsman, abandoned conventional career options and went off to France to Think Things Over. Living frugally and devoting himself to study and writing, he returned after three years with a hefty manuscript under his arm. Published in three volumes in 1739 –40 as A Treatise of Human Nature, it attracted little attention. Reflecting on the event near the end of his life, Hume joked that it “fell still-born from the press.” Hume soon rallied, going on to enjoy a long and successful career as an historian and political essayist (the accomplishments for which he was best known in his lifetime) and as an important contributor to the infant science of economics.
Michel Onfray. Les amis de Marcel Gauchet. Stéphane Hessel et Jean Lacouture Théâtre Ouvert. Les sources de l'Utopie. Accueil. Le Portique - Revue de philosophie et de sciences humaines. Descartes was poisoned by Catholic priest. For more than three and a half centuries, the death of René Descartes one winter's day in Stockholm has been attributed to the ravages of pneumonia on a body unused to the Scandinavian chill. But in a book released after years spent combing the archives of Paris and the Swedish capital, one Cartesian expert has a more sinister theory about how the French philosopher came to his end. According to Theodor Ebert, an academic at the University of Erlangen, Descartes died not through natural causes but from an arsenic-laced communion wafer given to him by a Catholic priest.
Ebert believes that Jacques Viogué, a missionary working in Stockholm, administered the poison because he feared Descartes's radical theological ideas would derail an expected conversion to Catholicism by the monarch of protestant Sweden. "Viogué knew of Queen Christina's Catholic tendencies. Ebert rejects this as incompatible with the facts. Four philosophical questions to make your brain hurt. Gauloise. Check. Expansive hand gestures. Check. Get that philosopher look It's World Philosophy Day - an opportunity to contemplate one's very existence and whether computer monitors really exist, says David Bain. People expect different things of philosophers. They too are disappointed when they meet me, especially when I say that the glass so beloved by optimists and pessimists is both half full and half empty.
Others expect of us not sagacity, but madness, or at least outlandish beliefs. As Princeton philosopher David Lewis once said: "When philosophers follow where argument leads, too often they are led to doctrines indistinguishable from sheer lunacy. " But beware. this is the same David Lewis who believed that, for each of the ways things might have been but are not, there is a world at which they are that way, eg a world at which your counterpart is spending today with the world's greatest sex god or goddess.
Suppose Bill is a healthy man without family or loved ones. The Clash of Ignorance. Labels like "Islam" and "the West" serve only to confuse us about a disorderly reality. Samuel Huntington's article "The Clash of Civilizations? " appeared in the Summer 1993 issue of Foreign Affairs, where it immediately attracted a surprising amount of attention and reaction. Because the article was intended to supply Americans with an original thesis about "a new phase" in world politics after the end of the cold war, Huntington's terms of argument seemed compellingly large, bold, even visionary. He very clearly had his eye on rivals in the policy-making ranks, theorists such as Francis Fukuyama and his "end of history" ideas, as well as the legions who had celebrated the onset of globalism, tribalism and the dissipation of the state.
But they, he allowed, had understood only some aspects of this new period. About the Author Edward W. We mourn the loss of Edward Said, who passed away on the morning of Thursday, September 25, 2003. Also by the Author This essay--Edward W. Des images légendaires. Selon Walter Benjamin, la légende devait devenir “l'élément le plus essentiel du cliché”. À Paris-Match, on prend le philosophe au mot. Quitte à passer de la description aux contes pour enfants. Au terme d'un procès intenté à l'hebdomadaire, le tribunal correctionnel de Bordeaux a condamné le magazine à 5000 € de dommages et intérêts pour sanctionner, non une “photo arrangée”, mais une légende trompeuse, ce qui est à ma connaissance une première.
Les médias ont rappelé les faits. Cette histoire est passionnante. Ce cas peut être rapproché de la photographie couronnée par le World Press en 2006. Là encore, pas de chance, l'histoire que fait naître cette image n'a que peu de rapport avec la réalité. Pour les photographes comme pour les rédacteurs image, il va falloir tenir compte d'un nouveau facteur. Mais il y a une deuxième leçon. Ca va peut-être paraître bizarre à certains, mais je suis parfaitement d'accord avec ce que dit Leroy. Des idées à l'affiche. Lorsque nous déambulons à travers la ville, nos regards sont distraits par de multiples messages visuels, certains « sauvagement » placardés sur les murs, d’autres encadrés avec soin dans un mobilier urbain conçu tout spécialement à cet effet, je veux parler des affiches. L’affiche est la toile de fond de notre environnement citadin, elle émaille le parcours de nos trajets quotidiens. Nous la rencontrons partout, sur le pignon des immeubles, sur les vitrines, sur les autobus, chez les commerçants, dans le métro, dans la plupart des lieux publics… Mais au fait, d’où sort-elle ?
La méthode dont j’ai fait un principe pour construire une affiche consiste à examiner le sujet dont celle-ci est le prétexte selon deux approches distinctes : l’une, horizontale, par l’évocation du mot-clé associé au sujet hors contexte, l’autre, verticale, de sa réalité dans le cadre précis où il s’inscrit. Migrations Dans l’absolu, à quoi les mots « migrants » ou « migrations » font-ils écho ? Le labyrinthe. Generation Why? by Zadie Smith. The Social Network a film directed by David Fincher, with a screenplay by Aaron Sorkin You Are Not a Gadget: A Manifesto by Jaron Lanier Knopf, 209 pp., $24.95 How long is a generation these days?
At the time, though, I felt distant from Zuckerberg and all the kids at Harvard. In The Social Network Generation Facebook gets a movie almost worthy of them, and this fact, being so unexpected, makes the film feel more delightful than it probably, objectively, is. But something is not right with this young man: his eye contact is patchy; he doesn’t seem to understand common turns of phrase or ambiguities of language; he is literal to the point of offense, pedantic to the point of aggression. ERICA: I have to go study. MARK: You don’t have to study. ERICA: How do you know I don’t have to study?! MARK: Because you go to B.U.! Simply put, he is a computer nerd, a social “autistic”: a type as recognizable to Fincher’s audience as the cynical newshound was to Howard Hawks’s. With rucksack, naturally. The Fading Dream of Europe by Orhan Pamuk | NYRBlog. In the schoolbooks I read as a child in the 1950s and 1960s, Europe was a rosy land of legend.
While forging his new republic from the ruins of the Ottoman Empire, which had been crushed and fragmented in World War I, Mustafa Kemal Atatürk fought against the Greek army, but with the support of his own army he later introduced a slew of social and cultural modernization reforms that were not anti- but pro-Western. It was to legitimize these reforms, which helped to strengthen the new Turkish state’s new elites (and were the subject of continuous debate in Turkey over the next eighty years), that we were called upon to embrace and even imitate a rosy-pink—occidentalist—European dream. The schoolbooks of my childhood were texts designed to teach us why a line was to be drawn between the state and religion, why it had been necessary to shut down the lodges of the dervishes, or why we’d had to abandon the Arab alphabet for the Latin.
—Translated from the Turkish by Maureen Freely. What Is a Good Life? by Ronald Dworkin. Morality and Happiness Plato and Aristotle treated morality as a genre of interpretation. They tried to show the true character of each of the main moral and political virtues (such as honor, civic responsibility, and justice), first by relating each to the others, and then to the broad ethical ideals their translators summarize as personal “happiness.”
Here I use the terms “ethical” and “moral” in what might seem a special way. Moral standards prescribe how we ought to treat others; ethical standards, how we ought to live ourselves. The happiness that Plato and Aristotle evoked was to be achieved by living ethically; and this meant living according to independent moral principles. We can—many people do—use either “ethical” or “moral” or both in a broader sense that erases this distinction, so that morality includes what I call ethics, and vice versa. In my book Justice for Hedgehogs—from which this essay is adapted—I try to pursue that interpretive project. The Good Life and Living Well. The Beginner’s Guide to Zen Habits - A Guided Tour | Zen Habits. Post written by Leo Babauta.
Follow me on Twitter. While some of you have been following Zen Habits since its early days (beginning of 2007), many of you are fairly new readers. To help you through the fairly overwhelming archives, I’ve compiled a beginner’s guide. Kind of a Quick Start guide. First, a note: Please don’t try to go through this all at once. Take it in small chunks. Where do you start when you have a thousand posts to read through?
So here they are: The All-Time Most Popular Posts on Zen Habits But those are just the stars of the All-Star team. Or you can go through a few compiled guides I’ve hand picked for some of the more popular categories: And if that’s not enough for you, here’s a month-by-month Best of Zen Habits: By now, you might want to know more about Leo, the guy who writes this blog … well, here’s more than you ever wanted to know: Whew! WorldChanging: Another World Is Here. Colloque Le mauvais goût dans la culture populaire anglo-saxonne. Tasteas a socio-cultural, aesthetic, sociological, economic, and anthropologicalconcept implies distinguishing, evaluating and judging, and also establishesboundaries between styles.
Judging what is good or bad taste is about drawingdistinctions, and in the philosophical aesthetic tradition it pertains to auniversal attitude which is impossible to prove and which takes for granted theexistence of a sensus communis, or common understanding. ForKant, “the judgement of taste is not founded on concepts, and is in no way acognition, but only an aesthetic judgement” (Critique of Judgement). Onthe contrary, Pierre Bourdieu highlighted the sociological meaning of taste,stating that the legitimate taste of society is the taste of the ruling class (Distinction:A Social Critique of the Judgement of Taste).
Thus, what does not live upto the norms of the elite and which fails to recognize their criteria ofdistinction can be qualified as bad taste. Madame de Pompadour: The Other Cheek.