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The political morality that Plato and Aristotle supported was governed by various anthropological and social determinants, which means that they focused on man understood as a citizen and interpreted through the dialectic as well as through the prospects of the city's happiness, since for both of them man was a social animal. The political ethics of Plato and Aristotle does not endanger the political community with political bankruptcy. This political morality does not start from intransigent principles to reach a compromise that has already been surpassed by the previous negative dynamics. The Byzantine political morality oscillates between the individual and the totality. It is not governed by individualism but rather by communitarianism, which entails that it confirms the dynamics of unity within the city. The Byzantine political morals is imbued with an anticipation of the political crisis, it seeks to identify any negative developments and strives to avoid the political marginalization of the citizens who are likely to rebel against any autocratic government. The Byzantine political morality is, thus, not an idle and selfish political introversion, concerned merely with political crises, conflict scenarios and conspiracy theories, as it strives to come up with various solutions that should guarantee political balance. ; The political morality that Plato and Aristotle supported was governed by various anthropological and social determinants, which means that they focused on man understood as a citizen and interpreted through the dialectic as well as through the prospects of the city's happiness, since for both of them man was a social animal. The political ethics of Plato and Aristotle does not endanger the political community with political bankruptcy. This political morality does not start from intransigent principles to reach a compromise that has already been surpassed by the previous negative dynamics. The Byzantine political morality oscillates between the individual and the totality. It is not governed by individualism but rather by communitarianism, which entails that it confirms the dynamics of unity within the city. The Byzantine political morals is imbued with an anticipation of the political crisis, it seeks to identify any negative developments and strives to avoid the political marginalization of the citizens who are likely to rebel against any autocratic government. The Byzantine political morality is, thus, not an idle and selfish political introversion, concerned merely with political crises, conflict scenarios and conspiracy theories, as it strives to come up with various solutions that should guarantee political balance.

According to Renan, the day of Marcus Aurelius' death could be considered as the decisive moment in the downfall of the ancient civilization. He, thus, wonders: "If Marcus Aurelius, the unique emperor-philosopher, did not succeed in saving the world, who else, then, could have saved it?" He notes that the emperor's death was followed by the succession to the throne of his corrupted son, Commodus, and his friends, who all were all ignorant. Renan observes that the emperor's kindness could not have prevented the unfortunate fate that befell the Roman Empire after his death. What we have here is the perennial problem, already established in Plato, regarding the role of the philosopher-king in establishing a good state and educating good citizens. However, the case of Marcus Aurelius, as demonstrated by Renan in his book, shows the inability of philosophy to serve the real needs, which ultimately leads to disastrous and irreparable consequences. The present paper attempts to reconstruct the reasons for the unsuccessful application of philosophy, especially the philosophy of the Hellenistic era, to the administrative system of the Roman Empire. It is argued that the failure is mainly due to political, religious and cultural problems. ; According to Renan, the day of Marcus Aurelius' death could be considered as the decisive moment in the downfall of the ancient civilization. He, thus, wonders: "If Marcus Aurelius, the unique emperor-philosopher, did not succeed in saving the world, who else, then, could have saved it?" He notes that the emperor's death was followed by the succession to the throne of his corrupted son, Commodus, and his friends, who all were all ignorant. Renan observes that the emperor's kindness could not have prevented the unfortunate fate that befell the Roman Empire after his death. What we have here is the perennial problem, already established in Plato, regarding the role of the philosopher-king in establishing a good state and educating good citizens. However, the case of Marcus Aurelius, as demonstrated by Renan in his book, shows the inability of philosophy to serve the real needs, which ultimately leads to disastrous and irreparable consequences. The present paper attempts to reconstruct the reasons for the unsuccessful application of philosophy, especially the philosophy of the Hellenistic era, to the administrative system of the Roman Empire. It is argued that the failure is mainly due to political, religious and cultural problems.

International audience ; Compte rendu de lecture de Francis Galassi, Catiline, the monster of Rome, an ancient case of political assassination, Yardley, Westholme, 2014

International audience ; Compte rendu de lecture de Francis Galassi, Catiline, the monster of Rome, an ancient case of political assassination, Yardley, Westholme, 2014

International audience ; Compte rendu de lecture de Francis Galassi, Catiline, the monster of Rome, an ancient case of political assassination, Yardley, Westholme, 2014

International audience ; Compte rendu de lecture de Francis Galassi, Catiline, the monster of Rome, an ancient case of political assassination, Yardley, Westholme, 2014

Traditional China was a highly agricultural society where the majority of people lived in villages. Each village constituted a miniature world, which showed great diversity at all levels. All the characteristics of rural China mainly remained in ancient villages. The settlement distribution structure, as we see today, is the product of continuous evolution in three thousands years. The concept of heritage appeared in China in early times. But heritage protection, in particular, the concept of architectural heritage protection in China was more closed to now. As for settlement protection, history of action from government could be merely traced back to three decades. These actions first of all came out for " Famous Cities" (1982), and then for "Historical Blocks" (1986) and finally for "Famous Town and Village" (2002). The protection of ancient villages in China focused on the lists published with different names and levels, facing a series of paradoxes and with long way to go. Despite enormous criticism, tourism utilization is still one of the alternatives in the protection of ancient villages. The case of Xidi showed the double process of heritage and tourism development, which started in the Mid-1980s. Under the advocation and leadership of local village elites, Xidi tourism development implemented the management of collective ownership enterprise. The entire development witnessed the profound changes in the village and various conflicts among different actors. All sorts of conflicts and crisis accompanying eventually lead to the end of Xidi mode after 27 years practice. Xidi, however, has not been in peace due to the reform imposed by the local government, there still has been intense and widespread controversy surrounding Xidi as well as many other Chinese ancient villages ; La Chine traditionnelle était une société fortement agricole dans laquelle la plupart du peuple habitait les villages. Ceux-ci, constituant chacun un monde en soi, montraient une grande diversité sous différents aspects. Les ...

Traditional China was a highly agricultural society where the majority of people lived in villages. Each village constituted a miniature world, which showed great diversity at all levels. All the characteristics of rural China mainly remained in ancient villages. The settlement distribution structure, as we see today, is the product of continuous evolution in three thousands years. The concept of heritage appeared in China in early times. But heritage protection, in particular, the concept of architectural heritage protection in China was more closed to now. As for settlement protection, history of action from government could be merely traced back to three decades. These actions first of all came out for " Famous Cities" (1982), and then for "Historical Blocks" (1986) and finally for "Famous Town and Village" (2002). The protection of ancient villages in China focused on the lists published with different names and levels, facing a series of paradoxes and with long way to go. Despite enormous criticism, tourism utilization is still one of the alternatives in the protection of ancient villages. The case of Xidi showed the double process of heritage and tourism development, which started in the Mid-1980s. Under the advocation and leadership of local village elites, Xidi tourism development implemented the management of collective ownership enterprise. The entire development witnessed the profound changes in the village and various conflicts among different actors. All sorts of conflicts and crisis accompanying eventually lead to the end of Xidi mode after 27 years practice. Xidi, however, has not been in peace due to the reform imposed by the local government, there still has been intense and widespread controversy surrounding Xidi as well as many other Chinese ancient villages ; La Chine traditionnelle était une société fortement agricole dans laquelle la plupart du peuple habitait les villages. Ceux-ci, constituant chacun un monde en soi, montraient une grande diversité sous différents aspects. Les ...

Traditional China was a highly agricultural society where the majority of people lived in villages. Each village constituted a miniature world, which showed great diversity at all levels. All the characteristics of rural China mainly remained in ancient villages. The settlement distribution structure, as we see today, is the product of continuous evolution in three thousands years. The concept of heritage appeared in China in early times. But heritage protection, in particular, the concept of architectural heritage protection in China was more closed to now. As for settlement protection, history of action from government could be merely traced back to three decades. These actions first of all came out for " Famous Cities" (1982), and then for "Historical Blocks" (1986) and finally for "Famous Town and Village" (2002). The protection of ancient villages in China focused on the lists published with different names and levels, facing a series of paradoxes and with long way to go. Despite enormous criticism, tourism utilization is still one of the alternatives in the protection of ancient villages. The case of Xidi showed the double process of heritage and tourism development, which started in the Mid-1980s. Under the advocation and leadership of local village elites, Xidi tourism development implemented the management of collective ownership enterprise. The entire development witnessed the profound changes in the village and various conflicts among different actors. All sorts of conflicts and crisis accompanying eventually lead to the end of Xidi mode after 27 years practice. Xidi, however, has not been in peace due to the reform imposed by the local government, there still has been intense and widespread controversy surrounding Xidi as well as many other Chinese ancient villages ; La Chine traditionnelle était une société fortement agricole dans laquelle la plupart du peuple habitait les villages. Ceux-ci, constituant chacun un monde en soi, montraient une grande diversité sous différents aspects. Les ...

Traditional China was a highly agricultural society where the majority of people lived in villages. Each village constituted a miniature world, which showed great diversity at all levels. All the characteristics of rural China mainly remained in ancient villages. The settlement distribution structure, as we see today, is the product of continuous evolution in three thousands years. The concept of heritage appeared in China in early times. But heritage protection, in particular, the concept of architectural heritage protection in China was more closed to now. As for settlement protection, history of action from government could be merely traced back to three decades. These actions first of all came out for " Famous Cities" (1982), and then for "Historical Blocks" (1986) and finally for "Famous Town and Village" (2002). The protection of ancient villages in China focused on the lists published with different names and levels, facing a series of paradoxes and with long way to go. Despite enormous criticism, tourism utilization is still one of the alternatives in the protection of ancient villages. The case of Xidi showed the double process of heritage and tourism development, which started in the Mid-1980s. Under the advocation and leadership of local village elites, Xidi tourism development implemented the management of collective ownership enterprise. The entire development witnessed the profound changes in the village and various conflicts among different actors. All sorts of conflicts and crisis accompanying eventually lead to the end of Xidi mode after 27 years practice. Xidi, however, has not been in peace due to the reform imposed by the local government, there still has been intense and widespread controversy surrounding Xidi as well as many other Chinese ancient villages ; La Chine traditionnelle était une société fortement agricole dans laquelle la plupart du peuple habitait les villages. Ceux-ci, constituant chacun un monde en soi, montraient une grande diversité sous différents aspects. Les caractéristiques de la Chine rurale résident surtout dans les vieux villages. Et la répartition des agglomérations en Chine que l'on voit aujourd'hui résulte d'une évolution trimillénaire. Si la notion de patrimoine est très ancienne en Chine, celle de sauvegarde de patrimoine, patrimoine bâti en particulier, est beaucoup plus récente. Concernant la protection des agglomérations, les actions d'Etat ne sont qu'une réalité de trois décennies, visant d'abord les "Villes célèbres" (1982), ensuite les "Quartiers historiques" (1986), et enfin les "Bourgs et Villages célèbres" (2002). Accentuée par les multiples classements aux différents échelons administratifs, la protection des vieux villages en Chine connaît une série de paradoxes et reste une mission lourde et longue. Malgré les reproches entendus, la mise en tourisme peut être un choix et assurer les moyens de la protection des vieux villages. Le cas de Xidi montre un double processus de patrimonialisation et de mise en tourisme débutant au milieu des années 1980. Marquée par la gestion d'une entreprise de propriété collective, à l'initiative des élites du village et sous le pilotage de ceux-ci, la mise en tourisme de Xidi change profondément le village. Elle témoigne du développement d'une diversité de conflits entre les différents acteurs sur place. Ceux-ci, ajoutés à d'autres crises, mène le modèle de Xidi à sa fin au bout de 27 ans de pratique. Cependant, la "réforme" imposée par les gouvernements locaux n'arrive pas à calmer le village et les controverses autour de la protection et la mise en tourisme de Xidi comme de beaucoup d'autres vieux villages chinois restent vives et nombreuses.

Traditional China was a highly agricultural society where the majority of people lived in villages. Each village constituted a miniature world, which showed great diversity at all levels. All the characteristics of rural China mainly remained in ancient villages. The settlement distribution structure, as we see today, is the product of continuous evolution in three thousands years. The concept of heritage appeared in China in early times. But heritage protection, in particular, the concept of architectural heritage protection in China was more closed to now. As for settlement protection, history of action from government could be merely traced back to three decades. These actions first of all came out for " Famous Cities" (1982), and then for "Historical Blocks" (1986) and finally for "Famous Town and Village" (2002). The protection of ancient villages in China focused on the lists published with different names and levels, facing a series of paradoxes and with long way to go. Despite enormous criticism, tourism utilization is still one of the alternatives in the protection of ancient villages. The case of Xidi showed the double process of heritage and tourism development, which started in the Mid-1980s. Under the advocation and leadership of local village elites, Xidi tourism development implemented the management of collective ownership enterprise. The entire development witnessed the profound changes in the village and various conflicts among different actors. All sorts of conflicts and crisis accompanying eventually lead to the end of Xidi mode after 27 years practice. Xidi, however, has not been in peace due to the reform imposed by the local government, there still has been intense and widespread controversy surrounding Xidi as well as many other Chinese ancient villages ; La Chine traditionnelle était une société fortement agricole dans laquelle la plupart du peuple habitait les villages. Ceux-ci, constituant chacun un monde en soi, montraient une grande diversité sous différents aspects. Les caractéristiques de la Chine rurale résident surtout dans les vieux villages. Et la répartition des agglomérations en Chine que l'on voit aujourd'hui résulte d'une évolution trimillénaire. Si la notion de patrimoine est très ancienne en Chine, celle de sauvegarde de patrimoine, patrimoine bâti en particulier, est beaucoup plus récente. Concernant la protection des agglomérations, les actions d'Etat ne sont qu'une réalité de trois décennies, visant d'abord les "Villes célèbres" (1982), ensuite les "Quartiers historiques" (1986), et enfin les "Bourgs et Villages célèbres" (2002). Accentuée par les multiples classements aux différents échelons administratifs, la protection des vieux villages en Chine connaît une série de paradoxes et reste une mission lourde et longue. Malgré les reproches entendus, la mise en tourisme peut être un choix et assurer les moyens de la protection des vieux villages. Le cas de Xidi montre un double processus de patrimonialisation et de mise en tourisme débutant au milieu des années 1980. Marquée par la gestion d'une entreprise de propriété collective, à l'initiative des élites du village et sous le pilotage de ceux-ci, la mise en tourisme de Xidi change profondément le village. Elle témoigne du développement d'une diversité de conflits entre les différents acteurs sur place. Ceux-ci, ajoutés à d'autres crises, mène le modèle de Xidi à sa fin au bout de 27 ans de pratique. Cependant, la "réforme" imposée par les gouvernements locaux n'arrive pas à calmer le village et les controverses autour de la protection et la mise en tourisme de Xidi comme de beaucoup d'autres vieux villages chinois restent vives et nombreuses.

This work aims to suggest an interpretation of Michel Foucault's last works through the concept of bios. It analyzes his courses at the Collège de France (1980/1984) and other works and speeches from that period, investigating the role played by this concept since its appearance in the problem of the relationship between subjectivity and truth and in opposition to the Christian and modern subject. Around the idea of bios, not only the Foucault reconceptualization of the idea of resistance, but also the linked reflection on the dimension of the subjectivity, of the subjectivation, comes true. Through the examination of the different regimes of truth that Foucault outlines (Christian aleturgie, Platonic epistrophe, Stoic care of the self, Socratic parrhesia and Cynic vraie vie), this work points out that the notion of bios acquires more and more relevance with the notion of "techniques of self", the practices of subjectification and the "true life". Foucault go as far as to place the ethical-political real issue at stakes in the matter of the bios, of the way of life, and of the body, that seem to constitute the essential political battleground where it could be possible today, to create a truly practicable and effective resistance to the contemporary governamentality. ; Cette thèse de doctorat a le but de suggérer une interprétation des dernières oeuvres de Michel Foucault à travers la notion de bios. En analysant ses cours au Collège de France depuis 1980 au 1984 et les autres écrits et interventions de ces ans, elle examine le rôle joué par cette notion à partir de son introduction, au début des ans quatre-vingts, dans le cadre du problème du rapport entre subjectivité et vérité et en opposition au sujet chrétien et moderne. Autour de l'idée de bios semble prendre forme non seulment la reconceptualisation foucauldienne de l'idée de résistance, mais aussi la réflexion sur la dimension de la subjectivité, de la subjectivation. À travers l'examen des régimes de vérité que Foucault esquisse (alèthurgie chrétienne, ephistrophê platonicienne, souci de soi stoïcien, parrêsia socratique et vraie vie cynique), ce travail se propose de mettre en évidence comme la notion de bios acquiert une importance croissante à travers les notions de « techniques de soi », de « pratique de subjectivation » et de « vraie vie ». Foucault semble situer le principal enjeu éthico-politique actuel dans le problème de la manière de vivre et du corp, qui constituent l'essentiel terrain de la lutte politique à l'intérieur duquel il est peut-être possible, aujourd'hui, créer une résistance praticable et efficace à la gouvernamentalité contemporaine.

This work aims to suggest an interpretation of Michel Foucault's last works through the concept of bios. It analyzes his courses at the Collège de France (1980/1984) and other works and speeches from that period, investigating the role played by this concept since its appearance in the problem of the relationship between subjectivity and truth and in opposition to the Christian and modern subject. Around the idea of bios, not only the Foucault reconceptualization of the idea of resistance, but also the linked reflection on the dimension of the subjectivity, of the subjectivation, comes true. Through the examination of the different regimes of truth that Foucault outlines (Christian aleturgie, Platonic epistrophe, Stoic care of the self, Socratic parrhesia and Cynic vraie vie), this work points out that the notion of bios acquires more and more relevance with the notion of "techniques of self", the practices of subjectification and the "true life". Foucault go as far as to place the ethical-political real issue at stakes in the matter of the bios, of the way of life, and of the body, that seem to constitute the essential political battleground where it could be possible today, to create a truly practicable and effective resistance to the contemporary governamentality. ; Cette thèse de doctorat a le but de suggérer une interprétation des dernières oeuvres de Michel Foucault à travers la notion de bios. En analysant ses cours au Collège de France depuis 1980 au 1984 et les autres écrits et interventions de ces ans, elle examine le rôle joué par cette notion à partir de son introduction, au début des ans quatre-vingts, dans le cadre du problème du rapport entre subjectivité et vérité et en opposition au sujet chrétien et moderne. Autour de l'idée de bios semble prendre forme non seulment la reconceptualisation foucauldienne de l'idée de résistance, mais aussi la réflexion sur la dimension de la subjectivité, de la subjectivation. À travers l'examen des régimes de vérité que Foucault esquisse (alèthurgie chrétienne, ...

There can be no question in the few pages of a detailed story of the ideas that have passed through the centuries on the constitution of the Earth in depth, up to its centre. Only a few milestones, essentially limited to the French authors of the 18th century, will be given. (.) ; International audience ; There can be no question in the few pages of a detailed story of the ideas that have passed through the centuries on the constitution of the Earth in depth, up to its centre. Only a few milestones, essentially limited to the French authors of the 18th century, will be given. (.) ; Il ne saurait être question dans les quelques pages qui suivent de faire une histoire détaillée des idées qui se sont succédées au cours des siècles sur la constitution du globe terrestre en profondeur, jusqu'à son centre. On se contentera de donner quelques jalons, limités essentiellement aux auteurs français du XVIIIè siècle. (.)

International audience ; Ancient taxes were perceived in liminarity position: tolls were seized in borders, bridges, fords, city gates, etc.; personal taxes during the harvest period; temple revenues while crossing the borders of the sacred. This characteristic imposed the powers to invest at the borders in order to invest the border, and to impose themselves to the individuals. While paying, the faithful ones (in the case of 'religious' taxation) or the subjects (in the case of 'political' taxation) manifested their acknowledgment of the authority, the legitimacy of authority to possess the place, and last but not least, their submission. Fiscal payment proves itself to be an interesting tool for understanding the affirmation of domination materialized by powers at border zones. Far beyond financial and accounting issues and without taking count of economic issues, taxes are political, social and, in numerous cases in Antiquity, religious matters. ; L'impôt antique est prélevé en position de liminarité : les droits de passage aux frontières, ponts, gués, portes de villes, etc. ; les impôts personnels à l'occasion de la nouvelle récolte ; les revenus des temples à l'occasion du franchissement de la frontière du sacré. Cette caractéristique contraint les pouvoirs à investir en frontière afin d'investir la frontière, pour s'imposer aux sujets qui les y rencontrent. En payant, le fidèle (dans le cas de la fiscalité « religieuse ») ou le sujet (dans le cas de la fiscalité « politique ») manifeste sa reconnaissance de l'autorité, la légitimité de celle-ci à posséder cet espace, enfin sa soumission. Le paiement fiscal s'avère ainsi une porte d'entrée intéressante pour concevoir l'affirmation de domination matérialisée par les pouvoirs dans les zones frontalières car, bien au-delà de ses enjeux financiers et comptables, et sans tenir compte de ses enjeux économiques, l'impôt est une affaire politique, sociale et, dans de nombreux cas dans l'Antiquité, religieuse.