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Vols. for 18 -1939 published as Bibliothèque coloniale internationale. ; Vols. for 1953- have also distinctive titles. ; Vols. for 1929- called 20th- sessions. ; Mode of access: Internet. ; Issued by the institute under earlier names: 18 -1939, Institut Colonial International; 1949, International Institute of Political and Social Sciences (Comparative Civilization)

Vols. for 1953-1963 also have distinctive title. ; Vols. for 1897-1939 published as Bibliothèque coloniale internationale. ; Vols. for 1929-1963 called 20th-33d sessions. ; Mode of access: Internet. ; Issued by the institute under earlier names: 1897-1939, Institut Colonial international; 1949, International Institute of Political and Social Sciences. (Comparative Civilizations).

Vols. for 1929-1963 called 20th-33d sessions. ; Microfilm. ; Mode of access: Internet. ; Vols. for 1897-1939 issued by the Institut colonial international; for 1949 by the International Institute of Political and Social Sciences (Comparative Civilizations); for 1951- by the International Institute of Political and Social Sciences Concerning Countries of Differing Civilizations. ; MNEG; 87-0226: Printing master

The original text, when not French, is given on lower half of page. ; t. 1 Inde britannique. Colonies britanniques.--t.2. Colonies britanniques (suite) Colonies néerlandaises.--t.3. Colonies allemandes. Colonies italiennes. Colonies américaines. Congo belge. Colonies franc̜aises. ; Mode of access: Internet.

The decline of Europe in the twentieth century is an indisputable fact. Can or should we go ahead and say that Europe, as a civilization, is doomed to decadence? Raymond Aron analyzed for more than 50 years the evolution of Europe through its various facets: idea, institutional building, feeling. He assures the crisis in Europe, as a crisis of civilization, to better fight it. Europe has a future. This is about thinking History. History is not the promise of some progress nor the final sentence to decadence. The realism of Aron wants to avoid two extremes: moralism and cynicism. The proposal of this thesis is the introduction of the word "oscillation" between decline and historical vitality: from decadence to decline, from decline to crisis, from crisis to conflict, from conflict to vitality, from vitality to creativity, and from creativity to action. The oscillation should literally energize Europe so as to transform crisis and conflict. Virtue is the missing link between decline and historical vitality. It allows energy to become harmonious again, to its point of equilibrium. The fulfillment of virtue puts into practice potentiality, the answer to challenge, commitment and historical vitality. The survival of the European civilization lies in this delicate edge that is a springboard to a revival. ; Le déclin de l'Europe au XXe siècle est un fait incontestable. Peut-on ou doit-on franchir le pas et affirmer que l'Europe, comme civilisation, est condamnée à la décadence? Raymond Aron a analysé durant plus de 50 ans l'évolution de l'Europe à travers ses différentes facettes : idée, construction institutionnelle, sentiment. Il affirme la crise de l'Europe, comme crise de civilisation, pour mieux la combattre. L'Europe a un avenir à condition de penser son Histoire. L'Histoire n'est ni la promesse d'un progrès certain ni la condamnation définitive à la décadence. Le réalisme aronien souhaite éviter deux extrêmes : le moralisme et le cynisme. La proposition de cette thèse est l'introduction du terme «oscillation» ...

The decline of Europe in the twentieth century is an indisputable fact. Can or should we go ahead and say that Europe, as a civilization, is doomed to decadence? Raymond Aron analyzed for more than 50 years the evolution of Europe through its various facets: idea, institutional building, feeling. He assures the crisis in Europe, as a crisis of civilization, to better fight it. Europe has a future. This is about thinking History. History is not the promise of some progress nor the final sentence to decadence. The realism of Aron wants to avoid two extremes: moralism and cynicism. The proposal of this thesis is the introduction of the word "oscillation" between decline and historical vitality: from decadence to decline, from decline to crisis, from crisis to conflict, from conflict to vitality, from vitality to creativity, and from creativity to action. The oscillation should literally energize Europe so as to transform crisis and conflict. Virtue is the missing link between decline and historical vitality. It allows energy to become harmonious again, to its point of equilibrium. The fulfillment of virtue puts into practice potentiality, the answer to challenge, commitment and historical vitality. The survival of the European civilization lies in this delicate edge that is a springboard to a revival. ; Le déclin de l'Europe au XXe siècle est un fait incontestable. Peut-on ou doit-on franchir le pas et affirmer que l'Europe, comme civilisation, est condamnée à la décadence? Raymond Aron a analysé durant plus de 50 ans l'évolution de l'Europe à travers ses différentes facettes : idée, construction institutionnelle, sentiment. Il affirme la crise de l'Europe, comme crise de civilisation, pour mieux la combattre. L'Europe a un avenir à condition de penser son Histoire. L'Histoire n'est ni la promesse d'un progrès certain ni la condamnation définitive à la décadence. Le réalisme aronien souhaite éviter deux extrêmes : le moralisme et le cynisme. La proposition de cette thèse est l'introduction du terme «oscillation» entre déclin et vitalité historique : de la décadence au déclin, du déclin à la crise, de la crise au conflit, du conflit à la vitalité, de la vitalité à la créativité et de la créativité à l'action. L'oscillation doit mettre en tension l'Europe pour passer de la crise à la métamorphose. La vertu est le chaînon manquant entre déclin et vitalité historique. Elle permet à la tension de revenir à un point d'équilibre. L'accomplissement de la vertu met en pratique la potentialité, la réponse au défi, l'engagement et la vitalité historique. La survie de la civilisation européenne tient en cette ligne de crête fragile mais tremplin vers un renouveau.

The decline of Europe in the twentieth century is an indisputable fact. Can or should we go ahead and say that Europe, as a civilization, is doomed to decadence? Raymond Aron analyzed for more than 50 years the evolution of Europe through its various facets: idea, institutional building, feeling. He assures the crisis in Europe, as a crisis of civilization, to better fight it. Europe has a future. This is about thinking History. History is not the promise of some progress nor the final sentence to decadence. The realism of Aron wants to avoid two extremes: moralism and cynicism. The proposal of this thesis is the introduction of the word "oscillation" between decline and historical vitality: from decadence to decline, from decline to crisis, from crisis to conflict, from conflict to vitality, from vitality to creativity, and from creativity to action. The oscillation should literally energize Europe so as to transform crisis and conflict. Virtue is the missing link between decline and historical vitality. It allows energy to become harmonious again, to its point of equilibrium. The fulfillment of virtue puts into practice potentiality, the answer to challenge, commitment and historical vitality. The survival of the European civilization lies in this delicate edge that is a springboard to a revival. ; Le déclin de l'Europe au XXe siècle est un fait incontestable. Peut-on ou doit-on franchir le pas et affirmer que l'Europe, comme civilisation, est condamnée à la décadence? Raymond Aron a analysé durant plus de 50 ans l'évolution de l'Europe à travers ses différentes facettes : idée, construction institutionnelle, sentiment. Il affirme la crise de l'Europe, comme crise de civilisation, pour mieux la combattre. L'Europe a un avenir à condition de penser son Histoire. L'Histoire n'est ni la promesse d'un progrès certain ni la condamnation définitive à la décadence. Le réalisme aronien souhaite éviter deux extrêmes : le moralisme et le cynisme. La proposition de cette thèse est l'introduction du terme «oscillation» entre déclin et vitalité historique : de la décadence au déclin, du déclin à la crise, de la crise au conflit, du conflit à la vitalité, de la vitalité à la créativité et de la créativité à l'action. L'oscillation doit mettre en tension l'Europe pour passer de la crise à la métamorphose. La vertu est le chaînon manquant entre déclin et vitalité historique. Elle permet à la tension de revenir à un point d'équilibre. L'accomplissement de la vertu met en pratique la potentialité, la réponse au défi, l'engagement et la vitalité historique. La survie de la civilisation européenne tient en cette ligne de crête fragile mais tremplin vers un renouveau.

International audience ; This article focuses on the evolution of the concept of civilization between the French and English Lumières, through the analysis of discourse, rhetorical uses and conceptions of history from Enlightenment to the Revolution, owing to the anglo-french transfers and translations of historians and philosophers who first started using the notion in the second half of the eighteenth century. Drawing upon the results produced by Frantext database and the use of the concept in different theoretical frameworks, the author analyses the construction of the idea of civilization in contrast with opposing identities through its use and relationship to various antonyms (barbare, sauvage, barbarie), a semantic and politico-historical process in the use of certain pairs of antonyms Reinhardt Koselleck qualified as asymmetric antonyms. ; L'article étudie l'évolution du concept de civilisation entre Lumières françaises et anglaises, par une analyse du discours, des usages rhétoriques et des conceptions de l'histoire des Lumières à la Révolution, à travers les transferts et les traductions des historiens et philosophes qui ont commencé à employer la notion dans la deuxième moitié du dix-huitième siècle. S'appuyant sur les résultats générés par la base Frantext et l'emploi du concept dans différentes théories sociales, l'auteur analyse la construction de l'idée de civilisation par opposition à d'autres identités, et son usage en relation avec divers antonymes (barbare, sauvage, barbarie), un processus sémantique et politico-historique de l'usage de certains couples d'antonymes, qualifiés par Reinhardt Koselleck d'antonymes asymétriques.

The original language of the text, when not French, is given at foot of page. ; Vols. 2-3 have imprint: Bruxelles, Institut colonial international. ; t. 1. Colonies allemandes. État indépendant du Congo. Colonies françaises. Indes orientales néerlandais.--t. 2. Indes anglaises. Côte d'Or. Gambie. Sierra-Leone. Queensland. Hong Kong. Macao.--t. 3. Colonies françaises [suite] Surinam. ; Mode of access: Internet.

In this work we propose to study Orthodoxy in an ex-communist country of Eastern Europe, which has just integrated the European Union: Romania. It is simply a matter of observing closely the religious milieu of two basic Orthodox communities, that is to say two rural Romanian parishes.The object of the study corresponds to those of the phenomena, understood as "facts of civilization", observable in two rural Orthodox parishes of present-day Romania. We seek, more precisely, to study parish civilization within the specific framework of two villages: the first, Corporal Alexa; the second, Nemţişor. The first is a village located in the West of Romania, in a rich plain, near the Hungarian border, and therefore, with a mixed population, ethnically and denominationally. The second is located in a hilly region in the east of Romania, in the province of Moldavia, whose history is influenced by the culture of the Slavic peoples and by monasticism.The work of the thesis is based on a study of observation and description of the specific features of the fields concerned. The ultimate goal is to understand today's orthodox parish civilization, understanding based on the work of observation and description. The understanding of what is happening today in this type of parish is based in order to deepen, on the analysis of the universe of thought of the parishioners.The description of the exterior aspect of the parish and village is completed by the description of the parish, of the people, by the way they represent the orthodox world and their position vis-à-vis the church, the rites, the priest and others. To better understand people's experiences, we conducted some 30 in-depth interviews.The plan of the thesis is divided into three main parts: a part devoted to the village of Corporal Alexa, a second part to the village of Nemţişor; the third part, which concerns the two villages, presents a typology of the parishioners.The first two parts strive to reconstruct the past and the socio-economic and cultural conditions of each ...

French, Dutch or English. ; t.1. Indes orientales néerlandaises. Suriname. Alaska. États-Unis. Iles Philippines. Inde britannique. Congo belge. Colonies portugaises. Colonies françaises.--t.2. Colonies françaises (suite): Madagascar. Indo-Chine. Colonies britanniques. ; Mode of access: Internet.

International audience ; Western. West. The western is the American cinematic genre, the only one to exist in itself, defined by its geographical location (west of the United States) to turn the land in a real character. In history, since the pilgrim fathers, this wild and far west may have been condemned to be conquered by this « Manifest Destiny », this American Profress which drives the American culture and can be found nowadays in the USA's international policy. The concept of wilderness as inherited from the Holy Bible gives the wild and not yed civilized territories the power of the sublime, between Inferno and lost Paradise. The western is thus a space understood in the movement of the traveller, the searcher or the wanderer. This article will study three examples drawn from John Ford's prolific career (STAGECOACH, FORT APACHE and THE SEARCHERS) as to embody the man of the West and represent the landscape to go forward and beyond. ; Western. West. L'Ouest. Le western est le genre cinématographique américain par excellence, le seul peut-être à pouvoir exister par lui-même, déterminé par sa localisation géographique (« l'ouest » des Etats-Unis) et l'espace sous ses formes les plus diverses est un personnage à part entière. Historiquement, depuis les pilgrim fathers, il semble condamné à être conquis par cette Destinée Manifeste qui irrigue la culture américaine et se retrouve encore aujourd'hui dans leur politique internationale. Le concept de wilderness, hérité de La Bible, donne aux territoires sauvages non encore colonisés et civilisés, la puissance du sublime, entre l'enfer et le paradis perdu. Le western est donc un espace saisi dans le mouvement de celui qui le parcourt, en quêteou en errance. Cet article s'appuiera sur trois exemples puisés dans la prolifique carrière de John Ford : LA CHEVAUCHEE FANTASTIQUE, LE MASSACRE DE FORT APACHE et LA PRISONNIERE DU DESERT. Trois films à même d'incarner l'homme de la frontière et de représenter le paysage qu'il traverse.

Georg Forster is one of the most controversial thinkers of the late german Enlightenment. During his life, he crosses different geographical and cultural spaces, in which new ways of knowledge transmission occur. The traditional network of knowledge production and transmission finds a competition in parallel networks testifying the rising interest in scientific knowledge. Forster himself lives at a crossing of different national thinking traditions which are substantial of his writings. In his voyage around the world, Forster is confronted with the absolute other, the "wild people", but also to the relative other, the "civilized people" not behaving as it would be expected from a civilized person. This leads him to reconsiderate the definition of the Enlightenment: to what extent is it conform to the reality one can observe in European societies, and should it only be considered from a theoretical point of view? In this regard, the perfectibility takes an essential place in Forster's thoughts. Rousseau's neologism symbolizes simultaneously the progression of every single domain of knowledge which caracterizes the Enlightenment, but symbolizes its ambivalence, too. The perfectibility confronts philosophers and writers with traditional questions asked under new conditions, due to the development of science, knowledge, political and economical structures and new contacts with other civilizations. ; Georg Forster est une des figures des Lumières allemandes tardives qui prête le plus à controverse. Il traverse au cours de sa vie différents espaces géographiques et culturels dans lesquels se déploient au XVIIIe siècle des modalités nouvelles de transmission du savoir. Le réseau traditionnel de production et de transmission du savoir, les universités, se double au siècle des Lumières de réseaux parallèles qui témoignent de l'essor de l'intérêt pour la connaissance scientifique dans des cercles plus larges de lettrés. Forster lui-même, de par sa formation d'autodidacte, se trouve à l'intersection de différentes écoles ...

Georg Forster is one of the most controversial thinkers of the late german Enlightenment. During his life, he crosses different geographical and cultural spaces, in which new ways of knowledge transmission occur. The traditional network of knowledge production and transmission finds a competition in parallel networks testifying the rising interest in scientific knowledge. Forster himself lives at a crossing of different national thinking traditions which are substantial of his writings. In his voyage around the world, Forster is confronted with the absolute other, the "wild people", but also to the relative other, the "civilized people" not behaving as it would be expected from a civilized person. This leads him to reconsiderate the definition of the Enlightenment: to what extent is it conform to the reality one can observe in European societies, and should it only be considered from a theoretical point of view? In this regard, the perfectibility takes an essential place in Forster's thoughts. Rousseau's neologism symbolizes simultaneously the progression of every single domain of knowledge which caracterizes the Enlightenment, but symbolizes its ambivalence, too. The perfectibility confronts philosophers and writers with traditional questions asked under new conditions, due to the development of science, knowledge, political and economical structures and new contacts with other civilizations. ; Georg Forster est une des figures des Lumières allemandes tardives qui prête le plus à controverse. Il traverse au cours de sa vie différents espaces géographiques et culturels dans lesquels se déploient au XVIIIe siècle des modalités nouvelles de transmission du savoir. Le réseau traditionnel de production et de transmission du savoir, les universités, se double au siècle des Lumières de réseaux parallèles qui témoignent de l'essor de l'intérêt pour la connaissance scientifique dans des cercles plus larges de lettrés. Forster lui-même, de par sa formation d'autodidacte, se trouve à l'intersection de différentes écoles ...

Georg Forster is one of the most controversial thinkers of the late german Enlightenment. During his life, he crosses different geographical and cultural spaces, in which new ways of knowledge transmission occur. The traditional network of knowledge production and transmission finds a competition in parallel networks testifying the rising interest in scientific knowledge. Forster himself lives at a crossing of different national thinking traditions which are substantial of his writings. In his voyage around the world, Forster is confronted with the absolute other, the "wild people", but also to the relative other, the "civilized people" not behaving as it would be expected from a civilized person. This leads him to reconsiderate the definition of the Enlightenment: to what extent is it conform to the reality one can observe in European societies, and should it only be considered from a theoretical point of view? In this regard, the perfectibility takes an essential place in Forster's thoughts. Rousseau's neologism symbolizes simultaneously the progression of every single domain of knowledge which caracterizes the Enlightenment, but symbolizes its ambivalence, too. The perfectibility confronts philosophers and writers with traditional questions asked under new conditions, due to the development of science, knowledge, political and economical structures and new contacts with other civilizations. ; Georg Forster est une des figures des Lumières allemandes tardives qui prête le plus à controverse. Il traverse au cours de sa vie différents espaces géographiques et culturels dans lesquels se déploient au XVIIIe siècle des modalités nouvelles de transmission du savoir. Le réseau traditionnel de production et de transmission du savoir, les universités, se double au siècle des Lumières de réseaux parallèles qui témoignent de l'essor de l'intérêt pour la connaissance scientifique dans des cercles plus larges de lettrés. Forster lui-même, de par sa formation d'autodidacte, se trouve à l'intersection de différentes écoles ...