Suchergebnisse

La « romaine » se compose d'un fléau suspendu par une anse qui le divise en deux bras inégaux. Le bras le plus court porte un bassin (« romaine » proprement dite) ou un crochet (« quintalier ») destiné à soutenir l'objet à peser. L'équilibre est obtenu à l'aide d'un poids constant qui, au moyen d'un anneau, glisse sur le bras le plus long : ce seul poids mobile permet de peser les objets les plus divers.

D'un commun accord, les historiographes des sciences nous présentent Paracelse (1493-1541) comme le fondateur de la pharmacologie moderne. Dans les pays protestants — Allemagne et Suisse, Angleterre et États-Unis — il y a eu au XVIe et au XVIIe siècle un fort courant de mysticisme scientifique se réclamant de Paracelse. Au XVIIIe et dans la première moitié du XIXe, la science devenant de moins en moins mystique, Paracelse fut presque entièrement oublié. Mais voici qu'à la fin du XIXe siècle un nouveau courant mystique — le nationalisme allemand qui cherchait à faire revivre le « passé germanique » — remit Paracelse à la mode.Le restaurateur de son culte fut l'historien et médecin germanique Karl Sudhoff. Son édition monumentale en quatorze volumes des œuvres de Paracelse eut un énorme retentissement en Allemagne et ensuite dans tout cet univers de parlers germaniques et de confessions protestantes qui constitue une bonne part de l'Occident.

This paper aims to study the cognitive background of light and color in the culture and art of Islamic mysticism and architecture analytically. Islamic mysticism and architecture are two separate disciplines that pursue a common goal in light and color about the creation of the universe and its emergence in different realms. Architecture tries to express the delicate mystical aspects of this matter in the material world. The mysticism supposes the universe or the light of all lights begins from God, and this light, which is an aspect of existence, will be darker passing to the lower worlds. As the world of reason, the first universe, is white, and the world of the body, which is the last known universe, is black. The findings show that light and color are two fundamental elements of creation and existence, which, by mixing in Islamic mysticism and architecture, have found a new identity and have created a vast global vision toward Allah. This essay is based on an interpretive analytical method, based on Clifford Geertz's interpretations theories and functionalism of Branislaw Malinowski, based on a library and documentary methodology and a qualitative content analysis method that transforms from descriptive to interpretive.

In 'Hydrocarbon Citizens', Nimah Mazaheri tells the story of how the discovery of oil dramatically transformed politics and society in the Middle East. Including historical evidence and public opinion surveys, Mazaheri offers a nuanced description of how ordinary people in the region think about their government and evaluate national politics. He concludes that people in oil-rich countries adopt attitudes, beliefs, and values that are very different from those among citizens in oil-poor countries. Mazaheri provides a new way of thinking about current politics in the Middle East and explains why some of the region's long-lasting autocracies have been successful in resisting the rise of democracy.

Despite the vast riches that oil brings to a nation, many oil-producing countries struggle with economic volatility and are unable to promote diversification-what is often referred to as the 'resource curse' phenomenon. This text provides a new way of thinking about the developmental challenges associated with oil by centering on how policy makers in these countries have approached the business environment for private firms and entrepreneurs.

Abstract
The Middle East is facing many challenges because of climate change: extreme heat, recurring droughts, water salinization, and more. Yet little is known about how people in the region perceive the threat of climate change or about the factors associated with perceiving it as more or less of a threat. This study utilizes the Arab Barometer surveys and examines how religion influences climate change perceptions among 13,700 people across twelve countries. Contrary to arguments in the literature, Muslims tend to be less concerned about climate change compared to Christians. Yet all Middle Easterners with a strong sense of religiosity are more concerned about climate change relative to their counterparts. Political attitudes also matter. Religious Muslims who endorse Islamist government are less concerned than secular Muslims, suggesting a "culture war" on the issue. These findings show that religion exerts a nuanced and unexpected influence on how people evaluate the climate change crisis.