Suchergebnisse

"With an ethnographic study conducted in a small French seaside village on the Landes coast as a starting point, this article examines the forms of temporary anchorings of a certain category of workers maintaining a discontinuous relation with work, space and time: the mobile bi-seasonal employees in tourism. Three ways of dealing with their seasonal workplace are discussed; first in terms of their entry and seniority; second in terms of contrasting patterns of assimilation which at first are highly individualized and then, viewed in a longitudinal manner, converge; and third as a tendency towards permanent settlement of a part of these workers on the Atlantic coastal region. This approach highlights the peculiar and evolving contexts of the place to which seasonal workers come to for temporary work, form social networks and, ultimately, construct a way of life, being and thinking." (author's abstract)

The nature of charisma is discussed, based on Ernest Gellner's depiction of aggurramhood as expounded in his Saints of the Atlas (1996). In Gellner's view, when a group attributes charisma to someone, that someone becomes the repository of the quality of charisma in the eyes of the group. The existence & designation of charisma requires three characters: the source, the beneficiary, & the allocators; each is described in detail. This model is then illustrated in terms of two typical historical cases: the Christian monarchy, in which the vicar is the charismatic beneficiary, & the Chinese empire, in which the prince holds the charisma. Finally, the nature of charisma in a nonreligious, democratic state is considered. C. Brennan

Examines a developing theory of socialism, distinct from the former real socialism, that can improve current global socioeconomic trends. It is argued that both capitalism & social democracy have failed to adapt to the social & economic needs of the majority working class; Swedish social democracy is used to illustrate. It is concluded that, because the economy is controlled by a central government that is influenced by the source of production, ie, business, the social democratic system is doomed to failure. The proposed system calls for a shift from global to regional production, & from a social marketplace to social corporations, similar to the autonomous structures of cooperatives, rather than a social marketplace. Several proposals for the control of capital are discussed, & criticisms that the new socialism will not permit risk taking are countered. Finally, it is noted that this change in social order will not be an abrupt one, but rather, a gentler, grassroots transformation. 2 References. T. Rosenberg

Chartism is considered as one of the first radical social movement of massive character in the nineteenth century Europe. Despite the fact that the movement lasted only several years it had a great influence on the political history of Great Britain, not only in the nineteenth century. The aim of this article is to present the history of the Chartist movement from the point of view of the social transformations observed in Great Britain during thirties and forties of the 19th century.

A discussion of selected clandestine philosophical works, including William Lyons's The Infallibility, Dignity and Excellence of Humane Judgment; Being a New Art of Reasoning and Discovering Truth (1719), which was widely circulated in manuscript form in a French translation. As a merciless attack on the articles of the Symbol of St. Athanase, Lyons argued against Catholicism, Calvinism, & Trinitarianism, & proposed a reasonable, demystified Christianity. Because the French text intimates Lyons's indebtedness to John Locke's philosophy, it is considered a prime example of problematic cultural transfer. Clandestine works translated into French of latitudinarian English theologians Francis Hare, Arthur Ashley Sykes, & Thomas Chubb are also reviewed. It is noted that the expatriate contextualized understanding of these works served to support the works of French contemporaries such as Pierre Bayle. In the appendix, the clandestine French translation of Arthur Ashley Sykes's L'Innocence de l'erreur soutenue et justifiee dans une lettre a M. XXX ([The Innocence of the Error Sustained and Justified in a Letter to Mr. XXX] 1714) is reprinted. Arguing that a just God could never smite involuntary faults, Sykes distinguishes strongly between failings of intelligence & failings of the will. He also asserts the incomprehensibility & difficulty of the Scriptures; indicates the heterodoxy of various Christian denominations; & ironically supports the Anglican Church as the one true ecumenism. 1 Appendix. J. Sadler

Discusses Baruch Spinoza's apparent endorsement of tolerance in his Theologico-Political Treatise (TPT). Despite its appearance of impiety, the real objective of the TPT was to demonstrate that true philosophy is both compatible with & conducive to piety, to present no threat for peace. It is argued that the knowledge of truth is a sufficient & necessary condition for peace; & the knowledge of truth is in harmony with & indispensable to "pietas," the constant willingness to execute the will of God (vs atheism). Indeed, the TPT focuses on peace more than on tolerance, peace that can only be realized based on true knowledge, even if such knowledge leads to conclusions generally considered impious. J. Sadler

Discusses Baruch Spinoza's apparent endorsement of tolerance in his Theologico-Political Treatise (TPT). Despite its appearance of impiety, the real objective of the TPT was to demonstrate that true philosophy is both compatible with & conducive to piety, to present no threat for peace. It is argued that the knowledge of truth is a sufficient & necessary condition for peace; & the knowledge of truth is in harmony with & indispensable to "pietas," the constant willingness to execute the will of God (vs atheism). Indeed, the TPT focuses on peace more than on tolerance, peace that can only be realized based on true knowledge, even if such knowledge leads to conclusions generally considered impious. J. Sadler

Cette communication tâchera de montrer dans la perspective d'une épistémologie sociale que les paradigmes de sens irréductibles pour toute type de médiatisation sont la foi et le langage. Elle produira une argumentation en faveur de l'hypothèse que ce qui est fondamentalement spécifique pour les différents approches médiatiques de la réalité ne réside pas dans la production de sens, mais dans la direction que chaque type de médiatisation se donne pour orienter la vie de l'individu, de la société et d'une manière générale du monde. Enfin, la communication apportera une lecture de la liberté de conscience dans ce contexte où l'être humain - un existant donné - doit s' "in-former" sous la pression de l'être social - un existant historique construit collectivement.