The beginnings of Arabic historiography: texts and studies
In: Publications of the Institute for the History of Arabic-Islamic Science
In: Islamic historiography$lVol. 6
In: Publications of the Institute for the History of Arabic-Islamic Science
In: Islamic historiography$lVol. 6
In: Pitt series in Russian and East European studies no. 23
Known as "the father of Russian Marxism," G.V. Plekhanov (1856-1918) was an outstanding theoretician of prerevolutionary Marxism whose works were relegated to virtual oblivion during the Stalin era. In the wake of the collapse of Marxism-Leninism, his interpretation of Russian history and of the Bolshevik revolution are once again attracting the attention of Russian scholars
In: Istos yayın 17
In: Politika historika 5
In: New trends in the French social sciences
In: Etudes rurales: anthropologie, économie, géographie, histoire, sociologie ; ER, Band 149, Heft 1, S. 199-209
ISSN: 1777-537X
In: Archipel: études interdisciplinaires sur le monde insulindien, Band 20, Heft 1, S. 35-44
ISSN: 2104-3655
In: Revista Observatório, Band 2, Heft 2, S. 28-46
Cet article vise à analyser le processus réflexif de construction de la connaissance historique en se basant sur la méthodologie de l'histoire orale et la modalité des histoires de vie. On pourra ainsi tenter de comprendre ce processus chargé de sensibilités, d'émotions, d'expériences personnelles et collectives, heureuses ou traumatiques, qu'elles soient intimes ou liées à un vécu collectif. Notre fondement théorique s'appuiera sur les postulats de Michel de Certeau, Michel Foucault, Jacques Le Goff, Ulpiano Menezes, Mary Cristine Josso et Tomás Tadeu da Silva. La réflexion a été construite à partir d'une analyse bibliographique dialoguant avec des auteurs se consacrant à l'histoire orale, tels que Verena Alberti, Ana Maria Mauad, entre autres.
In: Annales historiques de la Révolution Française, Heft 334, S. 83-104
ISSN: 1952-403X
In: Archipel: études interdisciplinaires sur le monde insulindien, Band 44, Heft 1, S. 183-202
ISSN: 2104-3655
The historian José Orlandis (1918-2010) incorporated the Opus Dei in 1939 and was ordered to take ten years later. He participates in the Spanish Civil War and lives in the Second World War in Rome, where he facilitates the recognition of the Opus Dei by the Holy See. Her often epistolary relations with Josémaria Escriva were followed. Professor of Law History at the Universities of Sara-gosse and Navarra, he is the author of an important work on wisi-gothic Spain, which is the recognition of his mediated colleagues, such as Claudio Sánchez-Albornoz; he shall maintain an ongoing correspondence with them. He has also written several books on the history of the Church, including recent history, but also on spirituality in syntony with his pastoral tasks. He also practises multilingualism. Historically, his work oscillates between positivism and Yemenology according to the target audience, either specialists or much wider. ; International audience The historian José Orlandis (1918-2010) joined Opus Dei in 1939 and was ordained a priest ten years later. He was involved in the Spanish Civil War and he lived in Rome during the Second World War, where he was able to assist with the rec- ognition of Opus Dei by the Holy See. Throughout his life he was in constant contact, particularly by letter, with Josemaría Escrivá. He was professor of History of Law at the Universities of Saragossa and Navarre; he is author of important work on Visigothic Spain that was well received by his medievalist ; The historian José Orlandis (1918-2010) incorporated the Opus Dei in 1939 and was ordered to take ten years later. He participates in the Spanish Civil War and lives in the Second World War in Rome, where he facilitates the recognition of the Opus Dei by the Holy See. Her often epistolary relations with Josémaria Escriva were followed. Professor of Law History at the Universities of Sara-gosse and Navarra, he is the author of an important work on wisi-gothic Spain, which is the recognition of his mediated colleagues, such as Claudio ...
BASE
The ubiquity of the merveilleux in the historiography of the roman Empire cannot be explained away as the ravings of a so-called "primitive mentality". Historiographers consistently exhibited their scepticism by submitting marvellous events to rational critique. They clearly distinguished processes conforming to the regularity and continuity of causal relations from those phenomena whose supernatural origins were manifested by a sudden interruption of the normal course of events. Historiographers acknowledged the possibility of illusion, indeed of hallucination, and worked out a psycho-sociology of public rumour which insisted on examining sources, sometimes scrutinizing them with suspicion. Individuals themselves and society as a whole appeared divided : far from being unanimous, reactions to all that was marvellous evinced a permanent tension between scepticism and belief. The merveilleux nevertheless retained a fundamental place in the works of historiographers, because it was felt to have a sense and filled a positive function. It was a privileged instrument in the transformation of events, whose substance was raised to the status of myth. The merveilleux illustrated a hero's prestige, made the aberrations of men at a given time appreciable. Through prodigies, a political leader's authority was grounded. The role of the merveilleux was one of revelation. It enabled readers to decipher events. It transfigured reality, magnifying it, presenting the values it incarnates in striking fashion. Along with the merveilleux, the sacred entered Roman history : the city and its destiny escaped the contingency of things human, bore the seal of transcendence. It is through the merveilleux, finally, and the power of the meaning it carried, that historiographers exorcised the spectre of banality. ; L'omniprésence du merveilleux dans l'historiographie romaine de l'Empire ne s'explique pas par les divagations d'une prétendue " mentalité primitive ". Les historiographes ne manquent pas de soumettre les prodiges à une critique ...
BASE
In: Cultures & conflits: sociologie politique de l'international, Heft 94-95-96, S. 241-251
ISSN: 1777-5345
The ubiquity of the merveilleux in the historiography of the roman Empire cannot be explained away as the ravings of a so-called "primitive mentality". Historiographers consistently exhibited their scepticism by submitting marvellous events to rational critique. They clearly distinguished processes conforming to the regularity and continuity of causal relations from those phenomena whose supernatural origins were manifested by a sudden interruption of the normal course of events. Historiographers acknowledged the possibility of illusion, indeed of hallucination, and worked out a psycho-sociology of public rumour which insisted on examining sources, sometimes scrutinizing them with suspicion. Individuals themselves and society as a whole appeared divided : far from being unanimous, reactions to all that was marvellous evinced a permanent tension between scepticism and belief. The merveilleux nevertheless retained a fundamental place in the works of historiographers, because it was felt to have a sense and filled a positive function. It was a privileged instrument in the transformation of events, whose substance was raised to the status of myth. The merveilleux illustrated a hero's prestige, made the aberrations of men at a given time appreciable. Through prodigies, a political leader's authority was grounded. The role of the merveilleux was one of revelation. It enabled readers to decipher events. It transfigured reality, magnifying it, presenting the values it incarnates in striking fashion. Along with the merveilleux, the sacred entered Roman history : the city and its destiny escaped the contingency of things human, bore the seal of transcendence. It is through the merveilleux, finally, and the power of the meaning it carried, that historiographers exorcised the spectre of banality. ; L'omniprésence du merveilleux dans l'historiographie romaine de l'Empire ne s'explique pas par les divagations d'une prétendue " mentalité primitive ". Les historiographes ne manquent pas de soumettre les prodiges à une critique rationaliste et de manifester leur scepticisme. Ils distinguent clairement les processus soumis à la régularité et à la continuité des séries causales, des phénomènes dont l'origine surnaturelle se manifeste par une interruption soudaine du cours habituel des choses. Ils admettent la possibilité de l'illusion, voire de l'hallucination, et élaborent une psycho-sociologie de la rumeur publique qui n'épargne pas leurs sources, parfois soumises à un examen suspicieux. Les individus eux-mêmes et la société dans son ensemble apparaissent divisés : loin d'être unanimes, les réactions à l'égard du merveilleux témoignent d'une tension permanente entre le doute et la croyance. Les historiographes conservent toutefois au merveilleux une place essentielle dans leurs œuvres parce qu'il a un sens et qu'il remplit une fonction positive. Il est l'instrument privilégié d'une transformation de la matière événementielle qui se trouve élevée à la hauteur du mythe. Le merveilleux illustre le prestige d'un héros, rend sensibles les égarements d'une époque ou fonde l'autorité politique d'un chef. Il joue le rôle d'un révélateur qui permet de déchiffrer les événements mais aussi de transfigurer la réalité, de la magnifier, et de faire apparaître de façon saisissante les valeurs qu'elle incarne. Avec le merveilleux, le sacré fait irruption dans l'histoire de Rome ; la ville et son destin échappent à la contingence des choses humaines et sont marqués du sceau de la transcendance. C'est enfin par le merveilleux et par la puissance de signification dont il est chargé que les historiographes exorcisent le spectre de la banalité.
BASE
The ubiquity of the merveilleux in the historiography of the roman Empire cannot be explained away as the ravings of a so-called "primitive mentality". Historiographers consistently exhibited their scepticism by submitting marvellous events to rational critique. They clearly distinguished processes conforming to the regularity and continuity of causal relations from those phenomena whose supernatural origins were manifested by a sudden interruption of the normal course of events. Historiographers acknowledged the possibility of illusion, indeed of hallucination, and worked out a psycho-sociology of public rumour which insisted on examining sources, sometimes scrutinizing them with suspicion. Individuals themselves and society as a whole appeared divided : far from being unanimous, reactions to all that was marvellous evinced a permanent tension between scepticism and belief. The merveilleux nevertheless retained a fundamental place in the works of historiographers, because it was felt to have a sense and filled a positive function. It was a privileged instrument in the transformation of events, whose substance was raised to the status of myth. The merveilleux illustrated a hero's prestige, made the aberrations of men at a given time appreciable. Through prodigies, a political leader's authority was grounded. The role of the merveilleux was one of revelation. It enabled readers to decipher events. It transfigured reality, magnifying it, presenting the values it incarnates in striking fashion. Along with the merveilleux, the sacred entered Roman history : the city and its destiny escaped the contingency of things human, bore the seal of transcendence. It is through the merveilleux, finally, and the power of the meaning it carried, that historiographers exorcised the spectre of banality. ; L'omniprésence du merveilleux dans l'historiographie romaine de l'Empire ne s'explique pas par les divagations d'une prétendue " mentalité primitive ". Les historiographes ne manquent pas de soumettre les prodiges à une critique rationaliste et de manifester leur scepticisme. Ils distinguent clairement les processus soumis à la régularité et à la continuité des séries causales, des phénomènes dont l'origine surnaturelle se manifeste par une interruption soudaine du cours habituel des choses. Ils admettent la possibilité de l'illusion, voire de l'hallucination, et élaborent une psycho-sociologie de la rumeur publique qui n'épargne pas leurs sources, parfois soumises à un examen suspicieux. Les individus eux-mêmes et la société dans son ensemble apparaissent divisés : loin d'être unanimes, les réactions à l'égard du merveilleux témoignent d'une tension permanente entre le doute et la croyance. Les historiographes conservent toutefois au merveilleux une place essentielle dans leurs œuvres parce qu'il a un sens et qu'il remplit une fonction positive. Il est l'instrument privilégié d'une transformation de la matière événementielle qui se trouve élevée à la hauteur du mythe. Le merveilleux illustre le prestige d'un héros, rend sensibles les égarements d'une époque ou fonde l'autorité politique d'un chef. Il joue le rôle d'un révélateur qui permet de déchiffrer les événements mais aussi de transfigurer la réalité, de la magnifier, et de faire apparaître de façon saisissante les valeurs qu'elle incarne. Avec le merveilleux, le sacré fait irruption dans l'histoire de Rome ; la ville et son destin échappent à la contingence des choses humaines et sont marqués du sceau de la transcendance. C'est enfin par le merveilleux et par la puissance de signification dont il est chargé que les historiographes exorcisent le spectre de la banalité.
BASE
National audience The feminisation of the French administrations takes place in two main stages with little connection with successive political regimes. It is constantly confronted with naturalist perceptions of female work. The factors behind this feminisation are as much social assistance measures as the shortage of male labour. Women remain trapped by double confusion: confusion between political and administrative functions and confusion between private and professional life. ; National audience La féminisation des administrations françaises eprocède en deux grandes étapes assez peu liées aux régimes politiques qui se succèdent. Elle se heurte sans cesse aux conceptions naturalistes du travail féminin. Les facteurs de cette féminisation tiennent autant à des mesures d'aide sociale qu'à la pénurie de main d'oeuvre masculine. Les femmes restent prisonnières d'une double confusion : confusion entre les fonctions politiques et administratives et confusion entre la vie privée et l'activité professionnelle.
BASE