[ES] Dar respuesta, desde el ámbito jurídico, a la necesidad de la asistencia religiosa y a la presencia de los capellanes en las Fuerzas Armadas es responder a todos aquellos que de una u otra forma la cuestionan. Si constatamos la necesidad y somos capaces de justificarla y fundamentarla, tendremos que ver, con sinceridad y al margen de posibles prejuicios o intereses personales o de otro tipo, qué modelo es el más idóneo para lograr que la asistencia religiosa y espiritual, al militar creyente, sea lo mejor y más efectiva posible. El gran desconocimiento, incluso, prejuicios provenientes de etapas anteriores, ya superadas, hace que algunos se interroguen sobre la razón de ser de la presencia de capellanes en los ejércitos. Esos interrogantes surgen a todos los niveles y en muchos sectores de nuestra sociedad, incluso en aquellos que están directamente implicados (Estado, Iglesia, Ejército). Hay creyentes que cuestionan y no entienden la presencia de sacerdotes en la milicia. Laicos, sacerdotes o incluso algún obispo llegan a plantearse y a preguntar si esa presencia, en un medio armado y preparado para la guerra, es compatible con la fe y el Evangelio. Por otra parte, algunos militares piensan que, con la presencia de capellanes católicos, puede existir un predominio de la Iglesia católica en la institución militar, con la consecuente discriminación de otras confesiones religiosas, o simplemente que la asistencia religiosa no es necesaria, al no sentir ellos personalmente tal necesidad debido a unas u otras razones (ateísmo, agnosticismo, indiferencia, etc.). El poder político, en ocasiones, se replantea la presencia y el modelo debido a su natural preocupación por defender la igualdad y la laicidad del Estado. Desde que la anterior Vicepresidenta del Gobierno, Dª. María Teresa Fernández de la Vega, anunciase en el Congreso de los Diputados la reforma de la Ley Orgánica de Libertad Religiosa, el tema ha adquirido actualidad. La verdad es que poco se sabe, a día de hoy, de la pretendida reforma y del enfoque que se dará a la misma. ; [EN] To respond, from the legal field, the need of religious attendance and the presence of chaplains in the armed forces is to respond to all those who in one way or another the question. If we find a need and are able to justify it and justify it, we have to do with sincerity, apart from possible bias or personal or otherwise, which model is best suited to ensure that religious and spiritual assistance, the Christian military , is the best and most effective way possible. The great ignorance, even prejudices from previous stages, and overcome, makes some wonder about the reason for the presence of chaplains in the army. These questions arise at all levels and in many sectors of our society, including those directly involved (State, Church, Army). There are believers who question and do not understand the presence of priests in the military. Laity, clergy or even a bishop come to ask and ask if that presence, half armed and prepared for war, is compatible with faith and the Gospel. Moreover, some soldiers think that with the presence of Catholic chaplains, there may be a predominance of the Catholic Church in the military, with the consequent discrimination against other faiths, or simply that religious attendance is not necessary, not they personally feel such a need because of one reason or another (atheism, agnosticism, apathy, etc.). Political power sometimes rethinks the presence and natural model due to its concern to uphold equality and secularism of the state. Since the former Deputy Prime Minister, Ms. Maria Teresa Fernandez de la Vega, announced in the House of Representatives reform of the Organic Law of Religious Freedom, the issue has become today. The truth is that little is known, today, of the intended reform and will approach to it.
The study of the governance of Islam in four cities in France and in the United Kingdom reveals convergences on both sides of the Channel, despite national models that are often presented at odds with each other. Whether it be the mobilisation by some part of the laïque voluntary sector in Rennes and Nantes or the recentralisation of the governance of the counter-extremism policy Prevent by the British government, both phenomena result in the disciplinary government of Muslim conduct in public spaces. In the four case studies, and in spite of various degrees of resistance, grassroots players, both professionals and volunteers, are encouraged by city and government authorities to consider Muslim orthodoxy and orthopraxis as deviant conduct with regard to secular norms, and in some cases even as signs of radicalisation that pose a threat to public order and therefore call for exceptional measures. ; National audience L'étude de la gouvernance du fait musulman par quatre municipalités françaises et britanniques révèle des convergences de part et d'autre de la Manche, malgré des modèles nationaux souvent renvoyés dos à dos. Qu'il s'agisse de la mobilisation d'une partie du secteur associatif laïque à Rennes et à Nantes ou de la recentralisation de la gestion du programme de lutte de la radicalisation Prevent par le gouvernement britannique, les deux phénomènes aboutissent à une disciplinarisation des comportements musulmans dans l'espace public. Dans les quatre cas d'étude, et en dépit de résistances d'amplitudes variables, certain.e.s acteurs et actrices de terrain, professionnel.le.s ou bénévoles, sont invité.e.s par les autorités municipales ou gouvernementales à envisager l'orthodoxie et l'orthopraxie musulmanes comme des comportements déviants vis-à-vis des normes séculières et parfois même comme des signes de radicalisation qui menacent l'ordre public et qui méritent donc un traitement d'exception.
A medida que ha evolucionado la legislación sobre la libertad religiosa, las comunidades y sus feligreses han crecido mediante un trabajo social, jurídico, arquitectónico y político que poco a poco trasformó el panorama de la laicidad en Colombia. Dichas evoluciones, se han visto reflejadas en principios integradores éticos, los cuales se han caracterizado por concebir desarrollo espiritual dentro de la persona. Además de las trasformaciones nombradas; el Estado laico, debe encarar los retos de la planeación urbana al considerar a los lugares de culto como equipamientos colectivos; los cuales, deben tener una congruencia y una articulación con el conjunto de redes y servicios de una ciudad, los cuales generarán cohesión social y aportarán a la reivindicación de los derechos fundamentales en una sociedad laica. Desde el momento en que se creó el Plan Maestro de Equipamientos de Culto en la ciudad, hubo un fuerte trabajo multicultural e incluyente de distintos cultos que, hasta la fecha, no había sido profesados abierta y públicamente. Asimismo, se propuso una política de estructuración territorial, la cual toma como elementos principales: la inclusión equilibrada de este tipo de equipamientos, de acuerdo a la demanda y relevancia estratégica con la ciudad. El Plan Maestro de Equipamientos de Culto, es una respuesta a la necesidad de que estos bienes estén debidamente organizados dentro del esquema propuesto por el Plan de Ordenamiento Territorial; también se encontrarán las incompatibilidades, políticas y estrategias convirtiéndose en una guía que tenga regulaciones que permitan alcanzar el funcionamiento óptimo de ellos. Uno de los objetivos planteados dentro del Plan Maestro de Equipamientos de Culto, es fundamentar el sistema de desarrollo de nivel de vida, contribución al mejoramiento de la convivencia ciudadana y la consolidación de una red de servicios dotacionales bajo los principios de equidad, eficiencia, calidad y equilibrio territorial. Los impactos generados por los Equipamientos de Culto en espacio público, las deficiencias en la implantación de los Planes de Regularización y Manejo, y, las áreas que se encuentran directamente afectadas alrededor de los Equipamientos de Culto en variables de seguridad y espacialidad, están sumamente relacionadas con la escala de los equipamientos y su participación dentro del territorio. ; Abstract: As the legislation on religious freedom has evolved, the communities and their parishioners have grown through social, juridical, architectural and political work that little by little transformed the panorama of secularism in Colombia. These evolutions have been reflected in ethical integrating principles, which have been characterized by conceiving spiritual development within the person. In addition to the named transformations; the secular State must face the challenges of urban planning when considering places of worship as collective facilities; which, must have a congruence and an articulation with the set of networks and services of a city, which will generate social cohesion and contribute to the vindication of fundamental rights in a secular society. From the moment in which the Master Plan was created in the city, there was a strong multicultural and inclusive work of different cults that, to date, had not been professed openly and publicly. Likewise, a territorial structuring policy was proposed, which takes as main elements: the balanced inclusion of this type of equipment, according to the demand and strategic relevance with the city. The Master Plan is a response to the need for these goods to be properly organized within the scheme proposed by the Territorial Plan; Incompatibilities, policies and strategies will also be found, becoming a guide that has regulations that allow them to achieve their optimal functioning. One of the objectives set out in the Master Plan for Culture Equipment is to establish a system for the development of a standard of living, a contribution to the improvement of citizen coexistence and the consolidation of a network of services based on the principles of equity, efficiency, quality and territorial balance. The impacts generated by the Worship Equipment in public space, the deficiencies in the implementation of the Regularization and Management Plans, and, the areas that are directly affected around the Worship Equipment in safety and spatiality variables, are highly related with the scale of the equipment and its participation within the territory. ; Maestría
In the mid-twenties, France was achieving its reconstruction, both economical and political. In 1924, and for the first time since the beginning of the century, the general election took place in a context of a clear bipolarization between left and right, which had a structuring effect on French political field. The victory of the Cartel des gauches at this election appears as a political break-point, that the historiography about political life during interwar years has rather neglected since Jean-Noël Jeanneney's studies upon Cartel des gauches in the seventies. The organizations of the right-wing learnt a few important lessons from this period when they were in the parliamentary opposition. The most important one was that the political majority coming out democratic election could be changed in the middle of the parliamentary legislature. Indeed, in July 1926, weakened by the growing divisions between radicals and socialists incapable of giving an answer to the increasing financial and monetary crisis, the cartellist majority fell definitely. Raymond Poincaré, the main opponent of the left in 1924, came back to the Council presidency, leading a new parliamentary majority of national union. When the right had been defeated again in 1932 and 1936, it remembered this precedent. Another lesson was that the various social and political mobilizations against the Cartel des gauches had played a significant role to weaken the socialist and radical majority. The community movements, such as catholic or professional ones, and the political organizations mobilized in this period, built a culture and abilities of being in political opposition, that they have reactivated later during the interwar years. This episode proved also the persistence, in political opposition, of structural divisions of the political field of the French right-wing, due to the permanence of doctrinal and strategic splits (the first ones about questions of secularism, foreign policy or parliamentary nature of institutions; the second ones about the political attitude toward the radicals, between uncompromising attitude and conciliation). These divisions, but also the nature of the political debates and the political practices which were developed during these two years, had lasted until the mid-thirties. ; Alors que la reconstruction matérielle du pays s'achevait au milieu des années Vingt, il en allait de même pour le champ politique français. A partir de 1924, le retour à une nette bipolarisation entre gauche et droite eut un effet structurant sur le champ politique français, qui n'avait plus connu une telle configuration depuis le début du XXe siècle. Les élections de 1924, marquées par la victoire du Cartel des gauches face au Bloc national, apparaissent comme une césure politique, largement négligée par l'historiographie de l'entre-deux-guerres depuis les travaux de Jean-Noël Jeanneney sur le Cartel des gauches dans les années 1970. De leur passage dans l'opposition en 1924-1926, les droites françaises tirèrent un certain nombre de leçons. La principale était que le verdict des urnes pouvait être renversé en cours de législature : en juillet 1926, la majorité cartelliste, affaiblie par les contradictions entre socialistes et radicaux face à une crise financière et monétaire qui s'aggravait, laissa définitivement place à une majorité d'union nationale, réunie sous l'autorité du principal adversaire des gauches lors de la campagne de 1924, Raymond Poincaré. Pour les droites de nouveau vaincues en 1932 et en 1936, c'était un précédent à retenir. Autre leçon, les mobilisations anticartellistes, dans leur diversité, au sein du champ politique ou du champ social, avaient contribué à affaiblir la majorité radicale et socialiste : l'action militante, politique et sociale, avait une capacité d'influence non négligeable au sein du régime parlementaire de la Troisième République. De 1924 à 1926, les organisations anticartellistes politiques ou associatives, à l'instar de celles entendant représenter les intérêts des catholiques ou des commerçants et artisans, développèrent une culture et des pratiques politiques d'opposition, qu'elles firent rejouer tout au long de l'entre-deux-guerres. Cette expérience démontra également la persistance, dans l'opposition, des divisions structurelles du champ politique des droites, en raison du maintien de clivages tant doctrinaux (sur la laïcité, la politique étrangère ou le parlementarisme), que stratégiques (attitude d'intransigeance ou de conciliation vis-à-vis des radicaux). Dans leur ensemble, ces divisions, mais aussi les débats et les pratiques politiques qui s'épanouirent pendant ces deux années, perdurèrent jusqu'au milieu des années Trente.
Bishop Dupanloup was one of the leading figures of the liberal Catholicism in France in the 19th century. From the private correspondence of the priest of Savoy, the objective is to highlight the networks which were set up and structured by the priest of Savoy to defend the interests of the Catholic Church in a context of revolutionary tensions.Under the Second Republic, from 1848 to 1851, Dupanloup and his networks particularly focused on the struggle for freedom of education and from 1849 on the struggle for the vote of the Falloux bill, a bill aimed to completely reorganize public and private education. Around Dupanloup an ensemble aggregated, made of parties, networks and personalities of various origins, lay and ecclesiastical, religious and political, who were known as the "Dupanloup party". This "party" relied above all on the "duo" Dupanloup-Montalembert, who turned into a "trio" when Alfred de Falloux became minister of public education and worship with the primary objective of obtaining the freedom for the Secondary education and to support the temporal authority of the pope. Strategies appear in the correspondence and private writings of Dupanloup that form the backdrop of the public action of the pedagogical priest. These epistolary exchanges form a tight grid between individuals sharing more or less the same convictions and objectives and aiming to tilt the revolutionary process in their favor. It is in the private space of correspondence that Dupanloup already built his public action. Studying the networks and the battles of the party of Dupanloup under the Second Republic makes it possible to go back more precisely to a part of history which is quite unknown. The conflicts which agitated the political, social and religious life of the Second Republic were indeed revealing of the ideological, political, social and religious bubbling turmoil of the mid-nineteenth century. It crystallized public debates that still animated the Europe of the 21st century, notably on the question of secularism or the secularization of society. The evolution of Dupanloup's thinking during this period reveals the tensions and dissensions which agitated liberal Catholics themselves but also their relationship with the clergy and with society.It seems relevant to understand how a group of conservative Catholics, a minority itself within the liberal Catholic movement, managed to rise to the top of republican institutions, whereas from 1848 to 1851 revolutionary days multiplied and radicalized. Can we conclude with a victory of the "Dupanloup party"? Was the Social Revolution which aborted in June 1848 a Counter-Revolution or paradoxically a Catholic Revolution ? ; Mgr Dupanloup est l'une des figures de proue du catholicisme libéral en France au XIXe siècle. À partir de la correspondance privée du prêtre de Savoie, il s'agit de mettre en exergue les réseaux mis en place et structurés par le prêtre de Savoie pour défendre les intérêts de l'Église catholique dans un contexte de tensions révolutionnaires. Ainsi sous la Seconde République, de 1848 à 1851, Dupanloup et ses réseaux se concentrent particulièrement sur la lutte pour la liberté de l'enseignement et à partir de 1849 sur la lutte pour le vote du projet de loi Falloux, un projet de loi visant à réorganiser entièrement l'instruction publique et privée. Autour de Dupanloup s'agrège tout un ensemble de partis, de réseaux et de personnalités d'origines diverses, laïcs et ecclésiastiques, religieux et politiques qu'on a pu réunir sous l'appellation de « parti Dupanloup ». Ce « parti » repose avant tout sur le « duo » Dupanloup-Montalembert, devenu « trio » dès lors qu'Alfred de Falloux est devenu ministre avec comme objectif prioritaire d'obtenir la liberté de l'enseignement secondaire et de soutenir l'autorité temporelle du pape. Des stratégies apparaissent dans la correspondance et les écrits privés de Dupanloup qui constituent les coulisses de l'action publique du prêtre pédagogue. Ces échanges épistolaires forment un maillage resserré entre des individus partageant plus ou moins les mêmes convictions et objectifs et visant à incliner le processus révolutionnaire en leur faveur. C'est dans l'espace privé de la correspondance que Dupanloup construit déjà son action publique. Étudier les réseaux et le combats du parti de Dupanloup sous la Seconde République permet de revenir plus précisément sur un pan de l'histoire assez méconnu. Les conflits qui agitent la vie politique, sociale et religieuse de la Seconde République sont, en effet, révélateurs du bouillonnement idéologique, politique, social et religieux du milieu du XIXe siècle. Il cristallise des débats publics qui animent encore l'Europe du XXIe siècle, notamment sur la question de la laïcité ou de la sécularisation de la société. L'évolution de la pensée de Dupanloup durant cette période révèle les tensions et dissensions qui agitent les catholiques libéraux dans leur rapport entre eux-mêmes, mais aussi dans leur relation avec le clergé et avec la société.Il semble ainsi pertinent de comprendre comment un groupe de catholiques conservateurs, lui-même en minorité au sein du mouvement catholique libéral, est parvenu à se hisser au sommet d'institutions républicaines alors que de 1848 à 1851 les journées révolutionnaires se multiplient et se radicalisent. Peut-on conclure à une victoire du « parti Dupanloup » ? La Révolution sociale avortée dès juin 1848 s'est-elle mue en Contre-Révolution ou bien paradoxalement en Révolution catholique ?
Bishop Dupanloup was one of the leading figures of the liberal Catholicism in France in the 19th century. From the private correspondence of the priest of Savoy, the objective is to highlight the networks which were set up and structured by the priest of Savoy to defend the interests of the Catholic Church in a context of revolutionary tensions.Under the Second Republic, from 1848 to 1851, Dupanloup and his networks particularly focused on the struggle for freedom of education and from 1849 on the struggle for the vote of the Falloux bill, a bill aimed to completely reorganize public and private education. Around Dupanloup an ensemble aggregated, made of parties, networks and personalities of various origins, lay and ecclesiastical, religious and political, who were known as the "Dupanloup party". This "party" relied above all on the "duo" Dupanloup-Montalembert, who turned into a "trio" when Alfred de Falloux became minister of public education and worship with the primary objective of obtaining the freedom for the Secondary education and to support the temporal authority of the pope. Strategies appear in the correspondence and private writings of Dupanloup that form the backdrop of the public action of the pedagogical priest. These epistolary exchanges form a tight grid between individuals sharing more or less the same convictions and objectives and aiming to tilt the revolutionary process in their favor. It is in the private space of correspondence that Dupanloup already built his public action. Studying the networks and the battles of the party of Dupanloup under the Second Republic makes it possible to go back more precisely to a part of history which is quite unknown. The conflicts which agitated the political, social and religious life of the Second Republic were indeed revealing of the ideological, political, social and religious bubbling turmoil of the mid-nineteenth century. It crystallized public debates that still animated the Europe of the 21st century, notably on the question of secularism or the secularization of society. The evolution of Dupanloup's thinking during this period reveals the tensions and dissensions which agitated liberal Catholics themselves but also their relationship with the clergy and with society.It seems relevant to understand how a group of conservative Catholics, a minority itself within the liberal Catholic movement, managed to rise to the top of republican institutions, whereas from 1848 to 1851 revolutionary days multiplied and radicalized. Can we conclude with a victory of the "Dupanloup party"? Was the Social Revolution which aborted in June 1848 a Counter-Revolution or paradoxically a Catholic Revolution ? ; Mgr Dupanloup est l'une des figures de proue du catholicisme libéral en France au XIXe siècle. À partir de la correspondance privée du prêtre de Savoie, il s'agit de mettre en exergue les réseaux mis en place et structurés par le prêtre de Savoie pour défendre les intérêts de l'Église catholique dans un contexte de tensions révolutionnaires. Ainsi sous la Seconde République, de 1848 à 1851, Dupanloup et ses réseaux se concentrent particulièrement sur la lutte pour la liberté de l'enseignement et à partir de 1849 sur la lutte pour le vote du projet de loi Falloux, un projet de loi visant à réorganiser entièrement l'instruction publique et privée. Autour de Dupanloup s'agrège tout un ensemble de partis, de réseaux et de personnalités d'origines diverses, laïcs et ecclésiastiques, religieux et politiques qu'on a pu réunir sous l'appellation de « parti Dupanloup ». Ce « parti » repose avant tout sur le « duo » Dupanloup-Montalembert, devenu « trio » dès lors qu'Alfred de Falloux est devenu ministre avec comme objectif prioritaire d'obtenir la liberté de l'enseignement secondaire et de soutenir l'autorité temporelle du pape. Des stratégies apparaissent dans la correspondance et les écrits privés de Dupanloup qui constituent les coulisses de l'action publique du prêtre pédagogue. Ces échanges épistolaires forment un maillage resserré entre des individus partageant plus ou moins les mêmes convictions et objectifs et visant à incliner le processus révolutionnaire en leur faveur. C'est dans l'espace privé de la correspondance que Dupanloup construit déjà son action publique. Étudier les réseaux et le combats du parti de Dupanloup sous la Seconde République permet de revenir plus précisément sur un pan de l'histoire assez méconnu. Les conflits qui agitent la vie politique, sociale et religieuse de la Seconde République sont, en effet, révélateurs du bouillonnement idéologique, politique, social et religieux du milieu du XIXe siècle. Il cristallise des débats publics qui animent encore l'Europe du XXIe siècle, notamment sur la question de la laïcité ou de la sécularisation de la société. L'évolution de la pensée de Dupanloup durant cette période révèle les tensions et dissensions qui agitent les catholiques libéraux dans leur rapport entre eux-mêmes, mais aussi dans leur relation avec le clergé et avec la société.Il semble ainsi pertinent de comprendre comment un groupe de catholiques conservateurs, lui-même en minorité au sein du mouvement catholique libéral, est parvenu à se hisser au sommet d'institutions républicaines alors que de 1848 à 1851 les journées révolutionnaires se multiplient et se radicalisent. Peut-on conclure à une victoire du « parti Dupanloup » ? La Révolution sociale avortée dès juin 1848 s'est-elle mue en Contre-Révolution ou bien paradoxalement en Révolution catholique ?
Bishop Dupanloup was one of the leading figures of the liberal Catholicism in France in the 19th century. From the private correspondence of the priest of Savoy, the objective is to highlight the networks which were set up and structured by the priest of Savoy to defend the interests of the Catholic Church in a context of revolutionary tensions.Under the Second Republic, from 1848 to 1851, Dupanloup and his networks particularly focused on the struggle for freedom of education and from 1849 on the struggle for the vote of the Falloux bill, a bill aimed to completely reorganize public and private education. Around Dupanloup an ensemble aggregated, made of parties, networks and personalities of various origins, lay and ecclesiastical, religious and political, who were known as the "Dupanloup party". This "party" relied above all on the "duo" Dupanloup-Montalembert, who turned into a "trio" when Alfred de Falloux became minister of public education and worship with the primary objective of obtaining the freedom for the Secondary education and to support the temporal authority of the pope. Strategies appear in the correspondence and private writings of Dupanloup that form the backdrop of the public action of the pedagogical priest. These epistolary exchanges form a tight grid between individuals sharing more or less the same convictions and objectives and aiming to tilt the revolutionary process in their favor. It is in the private space of correspondence that Dupanloup already built his public action. Studying the networks and the battles of the party of Dupanloup under the Second Republic makes it possible to go back more precisely to a part of history which is quite unknown. The conflicts which agitated the political, social and religious life of the Second Republic were indeed revealing of the ideological, political, social and religious bubbling turmoil of the mid-nineteenth century. It crystallized public debates that still animated the Europe of the 21st century, notably on the question of secularism or the secularization of society. The evolution of Dupanloup's thinking during this period reveals the tensions and dissensions which agitated liberal Catholics themselves but also their relationship with the clergy and with society.It seems relevant to understand how a group of conservative Catholics, a minority itself within the liberal Catholic movement, managed to rise to the top of republican institutions, whereas from 1848 to 1851 revolutionary days multiplied and radicalized. Can we conclude with a victory of the "Dupanloup party"? Was the Social Revolution which aborted in June 1848 a Counter-Revolution or paradoxically a Catholic Revolution ? ; Mgr Dupanloup est l'une des figures de proue du catholicisme libéral en France au XIXe siècle. À partir de la correspondance privée du prêtre de Savoie, il s'agit de mettre en exergue les réseaux mis en place et structurés par le prêtre de Savoie pour défendre les intérêts de l'Église catholique dans un contexte de tensions révolutionnaires. Ainsi sous la Seconde République, de 1848 à 1851, Dupanloup et ses réseaux se concentrent particulièrement sur la lutte pour la liberté de l'enseignement et à partir de 1849 sur la lutte pour le vote du projet de loi Falloux, un projet de loi visant à réorganiser entièrement l'instruction publique et privée. Autour de Dupanloup s'agrège tout un ensemble de partis, de réseaux et de personnalités d'origines diverses, laïcs et ecclésiastiques, religieux et politiques qu'on a pu réunir sous l'appellation de « parti Dupanloup ». Ce « parti » repose avant tout sur le « duo » Dupanloup-Montalembert, devenu « trio » dès lors qu'Alfred de Falloux est devenu ministre avec comme objectif prioritaire d'obtenir la liberté de l'enseignement secondaire et de soutenir l'autorité temporelle du pape. Des stratégies apparaissent dans la correspondance et les écrits privés de Dupanloup qui constituent les coulisses de l'action publique du prêtre pédagogue. Ces échanges épistolaires forment un maillage resserré entre des individus partageant plus ou moins les mêmes convictions et objectifs et visant à incliner le processus révolutionnaire en leur faveur. C'est dans l'espace privé de la correspondance que Dupanloup construit déjà son action publique. Étudier les réseaux et le combats du parti de Dupanloup sous la Seconde République permet de revenir plus précisément sur un pan de l'histoire assez méconnu. Les conflits qui agitent la vie politique, sociale et religieuse de la Seconde République sont, en effet, révélateurs du bouillonnement idéologique, politique, social et religieux du milieu du XIXe siècle. Il cristallise des débats publics qui animent encore l'Europe du XXIe siècle, notamment sur la question de la laïcité ou de la sécularisation de la société. L'évolution de la pensée de Dupanloup durant cette période révèle les tensions et dissensions qui agitent les catholiques libéraux dans leur rapport entre eux-mêmes, mais aussi dans leur relation avec le clergé et avec la société.Il semble ainsi pertinent de comprendre comment un groupe de catholiques conservateurs, lui-même en minorité au sein du mouvement catholique libéral, est parvenu à se hisser au sommet d'institutions républicaines alors que de 1848 à 1851 les journées révolutionnaires se multiplient et se radicalisent. Peut-on conclure à une victoire du « parti Dupanloup » ? La Révolution sociale avortée dès juin 1848 s'est-elle mue en Contre-Révolution ou bien paradoxalement en Révolution catholique ?
Bishop Dupanloup was one of the leading figures of the liberal Catholicism in France in the 19th century. From the private correspondence of the priest of Savoy, the objective is to highlight the networks which were set up and structured by the priest of Savoy to defend the interests of the Catholic Church in a context of revolutionary tensions.Under the Second Republic, from 1848 to 1851, Dupanloup and his networks particularly focused on the struggle for freedom of education and from 1849 on the struggle for the vote of the Falloux bill, a bill aimed to completely reorganize public and private education. Around Dupanloup an ensemble aggregated, made of parties, networks and personalities of various origins, lay and ecclesiastical, religious and political, who were known as the "Dupanloup party". This "party" relied above all on the "duo" Dupanloup-Montalembert, who turned into a "trio" when Alfred de Falloux became minister of public education and worship with the primary objective of obtaining the freedom for the Secondary education and to support the temporal authority of the pope. Strategies appear in the correspondence and private writings of Dupanloup that form the backdrop of the public action of the pedagogical priest. These epistolary exchanges form a tight grid between individuals sharing more or less the same convictions and objectives and aiming to tilt the revolutionary process in their favor. It is in the private space of correspondence that Dupanloup already built his public action. Studying the networks and the battles of the party of Dupanloup under the Second Republic makes it possible to go back more precisely to a part of history which is quite unknown. The conflicts which agitated the political, social and religious life of the Second Republic were indeed revealing of the ideological, political, social and religious bubbling turmoil of the mid-nineteenth century. It crystallized public debates that still animated the Europe of the 21st century, notably on the question of secularism or the secularization of society. The evolution of Dupanloup's thinking during this period reveals the tensions and dissensions which agitated liberal Catholics themselves but also their relationship with the clergy and with society.It seems relevant to understand how a group of conservative Catholics, a minority itself within the liberal Catholic movement, managed to rise to the top of republican institutions, whereas from 1848 to 1851 revolutionary days multiplied and radicalized. Can we conclude with a victory of the "Dupanloup party"? Was the Social Revolution which aborted in June 1848 a Counter-Revolution or paradoxically a Catholic Revolution ? ; Mgr Dupanloup est l'une des figures de proue du catholicisme libéral en France au XIXe siècle. À partir de la correspondance privée du prêtre de Savoie, il s'agit de mettre en exergue les réseaux mis en place et structurés par le prêtre de Savoie pour défendre les intérêts de l'Église catholique dans un contexte de tensions révolutionnaires. Ainsi sous la Seconde République, de 1848 à 1851, Dupanloup et ses réseaux se concentrent particulièrement sur la lutte pour la liberté de l'enseignement et à partir de 1849 sur la lutte pour le vote du projet de loi Falloux, un projet de loi visant à réorganiser entièrement l'instruction publique et privée. Autour de Dupanloup s'agrège tout un ensemble de partis, de réseaux et de personnalités d'origines diverses, laïcs et ecclésiastiques, religieux et politiques qu'on a pu réunir sous l'appellation de « parti Dupanloup ». Ce « parti » repose avant tout sur le « duo » Dupanloup-Montalembert, devenu « trio » dès lors qu'Alfred de Falloux est devenu ministre avec comme objectif prioritaire d'obtenir la liberté de l'enseignement secondaire et de soutenir l'autorité temporelle du pape. Des stratégies apparaissent dans la correspondance et les écrits privés de Dupanloup qui constituent les coulisses de l'action publique du prêtre pédagogue. Ces échanges épistolaires forment un maillage resserré entre des individus partageant plus ou moins les mêmes convictions et objectifs et visant à incliner le processus révolutionnaire en leur faveur. C'est dans l'espace privé de la correspondance que Dupanloup construit déjà son action publique. Étudier les réseaux et le combats du parti de Dupanloup sous la Seconde République permet de revenir plus précisément sur un pan de l'histoire assez méconnu. Les conflits qui agitent la vie politique, sociale et religieuse de la Seconde République sont, en effet, révélateurs du bouillonnement idéologique, politique, social et religieux du milieu du XIXe siècle. Il cristallise des débats publics qui animent encore l'Europe du XXIe siècle, notamment sur la question de la laïcité ou de la sécularisation de la société. L'évolution de la pensée de Dupanloup durant cette période révèle les tensions et dissensions qui agitent les catholiques libéraux dans leur rapport entre eux-mêmes, mais aussi dans leur relation avec le clergé et avec la société.Il semble ainsi pertinent de comprendre comment un groupe de catholiques conservateurs, lui-même en minorité au sein du mouvement catholique libéral, est parvenu à se hisser au sommet d'institutions républicaines alors que de 1848 à 1851 les journées révolutionnaires se multiplient et se radicalisent. Peut-on conclure à une victoire du « parti Dupanloup » ? La Révolution sociale avortée dès juin 1848 s'est-elle mue en Contre-Révolution ou bien paradoxalement en Révolution catholique ?
La religión está presente en el ámbito público pese al marco constitucional de Estado laico y secular, matizado en mayor o menor medida dependiendo de los procesos de laicidad por los que han atravesado las sociedades, específicamente las latinoamericanas. Dada la pluralidad religiosa y los procesos de democratización son varios actores que participan con sus construcciones o dogmas en lo que consideran debe ser la conducción de la sociedad. El actor religioso histórico ha sido la Iglesia católica, sin embargo, en Latinoamérica desde mediados del siglo XX grupos evangélicos han ido ocupando espacios sociales y políticos que la iglesia tradicional mantenía. Las diferentes teologías de liberación, de prosperidad y de dominio, aunadas a la capacidad de reacomodación que tiene la iglesia frente a cambios sociales y culturales están produciendo sujetos políticos que las Ciencias Sociales bajo su paradigma de secularización no había visibilizado. La comunidad evangélica como sujeto y actor político ha ganado espacios en el Legislativo y Ejecutivo, lo que le permite influenciar la dinámica política de un país no solo con un discurso de corte moralista, pero con el denominador común de llevar valores a la política como mecanismo de entrada en la misma. Si bien Colombia como otros países occidentales no tienen un Estado teocrático sí hay y habrá una participación de líderes religiosos en política con influencia directa en las decisiones públicas. Su impacto dependerá de los logros conseguidos en el campo de tensión con los grupos más progresistas en términos de derechos y valores tradicionales que no son las únicas, pero sí las motivaciones más representativas. La iglesia Misión Carismática Internacional (MCI) y el Uribismo son un ejemplo de alianzas político religiosas especialmente en entornos electorales que responden al objetivo de esta investigación. Para evidenciar su relación y los efectos de la misma en la dinámica política se utilizó como procedimiento metodológico la realización de entrevistas semiestructuradas con líderes religiosos, políticos y de la sociedad civil. El análisis revela que, si bien no todos los líderes religiosos tienen las mismas prácticas políticas, para el caso de la MCI la alianza con un partido político se hace de acuerdo a los espacios políticos que puedan obtener en el Legislativo y la afinidad ideológica entre líderes. ; Resumo: A religião está presente na esfera pública, apesar do quadro constitucional de Estado laico e secular, diferenciada em maior ou menor grau dependendo de processos de laicidade pelo qual as sociedades passaram, especificamente as latino-americanas. Dada a pluralidade religiosa e os processos de democratização, vários atores participam com suas construções ou dogmas no que consideram deve ser a condução da sociedade. O ator religioso histórico tem sido a Igreja católica, no entanto, na América Latina desde meados do século XX, grupos evangélicos vêm ocupando espaços sociais e políticos que a igreja tradicional mantinha. As diferentes teologias de libertação, de prosperidade, de dominação, juntamente com a disponibilidade da igreja para se adaptar às mudanças sociais e culturais estão produzindo sujetos politicos, que as Ciências Sociais sob o seu paradigma de secularização não tornaram visíveis. A comunidade evangélica como sujeito e ator político ganhou terreno nos ramos Legislativo e Executivo, o que lhe permite influenciar a dinâmica política de um país não só com um discurso moralista, mas com o denominador comum de trazer valores para a política como um mecanismo de entrada nela. Embora a Colômbia e outros países ocidentais não tenham um Estado teocrático, há e haverá uma participação de líderes religiosos na política com influência direta nas decisões públicas. Seu impacto dependerá das conquistas alcançadas no campo da tensão com os grupos mais progressistas nos termos de direitos e valores tradicionais que não são as únicas, mas são as motivações mais representativas. A proximidade entre a igreja Misión Carismatica Internacional (MCI) e o Uribismo é um exemplo de alianças político-religiosas especialmente nos ambientes eleitorais que respondem ao objetivo desta investigação. Para demonstrar sua relação e seus efeitos na dinâmica política, entrevistas semi-estruturadas com líderes religiosos, políticos e da sociedade civil foram utilizadas como procedimento metodológico. A análise revela que, embora todos os líderes religiosos tenham as mesmas práticas políticas, no caso da MCI a aliança com um partido político é feita de acordo com as posições politicas que ela deseja obter no Legislativo e a afinidade ideológica entre os líderes. ; Abstract: Religion is present in the public sphere despite the constitutional framework of a secular state, nuanced by a greater or lesser extent depending on the processes of secularism that societies have gone through, specifically those of Latin America. Given the religious plurality and the process of democratization several actors taking part with their constructions or dogmas in what they consider should be the conduct of society. The historical religious actor has been the Catholic Church, however, in Latin America since the middle XX century evangelical groups have been occupying social and political spaces the traditional church maintained. The different theologies of liberation, of prosperity, of dominion, coupled with the readiness of the Church to adapt to social and cultural changes are producing political subjects, that the Social Sciences under its paradigm of secularization had not made visible. The evangelical community as a subject and political actor has taken space in the Legislative and Executive, which allows it to influence the political dynamics of a country not only with a moralistic discourse, but with the common denominator that gives values to politics as a mechanism of access. Although Colombia and other western countries do not have a theocratic State, there is and will be a participation of religious leaders in politics with direct influence on public decisions. This impact will depend on the achievements made in the field of tension with the most progressive groups in terms of traditional rights and values that are not the only ones, but they are the most representative motivations. The International Charismatic Mission Church (MCI) and the Uribismo are an example of relationship religious political especially in electoral environments that respond to the objective of this investigation. To demonstrate this relationship and their effects on political dynamics, semistructured interviews with religious, political and civil society leaders were used as a methodological procedure. The analysis reveals that although not all religious leaders have the same political practices, in the case of the MCI the alliance with a political party is done according to the political spaces that can be obtained in the Legislative and the ideological affinity between leaders. ; Maestría
Contemporary hostility towards Muslims at the global level and the consolidation of Islam in the geopolitical context as an anachronic alterity to the West cannot be understood without addressing the dynamics of the LGBTQ globalization framework. Although this hostility has so far encompassed very diverse areas like the compatibility of Islam with democracy, the regulation of the visibility of Islam in the public space, and the institutionalization of Islam and its relation to immigration, currently there has been an intensification of a praxis of control over some Muslim subjects by contemporary nation-states. These practices have been accompanied by a certain rhetoric on antiterrorism, securitization, nationalism and patriotism, where the LGBTQ question has played a fundamental role. This phenomenon highlights the emergence of a specific form of Islamophobia—referred to as 'queered Islamophobia' in this article—related to what Puar (2007) coined as 'homonationalism' more than a decade ago to denounce an aspect of modernity marked by a convergence between diverse state practices, transnational LGBTQ politics and the emergence of new Islamophobic discourses nourished by the neoliberal instrumentalization of LGBTQ. The homonationalist logic is underpinned by a culturalist discourse that promotes a dichotomous view of the world, where the West —modern, secular and LGBTQ friendly— finds itself face to face with its alter ego —orientalized, anachronistic, Islamic fundamentalist and LGBTQ phobic. This confrontation becomes effective through the transnational production of two antagonistic subjects. National homosexual subjects can only exist outside the limits of religion embodying agency and resistance, and their national legitimacy is done at the expense of their depoliticization and their participation in the subalternization discrimination and criminalization of Muslim sexual-racial subjects. They, in turn, embody neo-Orientalist ideas that link Islam with a lack of agency, depravity and/or sexual repression and LGBTQ phobia, and seem to be invariably evaluated through the lens of LGBTQ Western neoliberal secularism. The theoretical construction of Muslim sexual-racial subjects and so-called Muslim homophobia is, at this time, central to debates on values and securitization in the West and is used to justify repressive antiterrorist measures within Western nation-states (Haritaworn, 2008). Hostility towards gender and sexual diversity connected to Islam and/or Muslims has been conceptualized in different ways. Authors like Abraham (2010) refer to it as hegemonic Muslim homophobia, while Massad (2008) categorizes it as Islamic resistance to Western imperialism. In either case, it seems clear that the assumption of religiosity, in the Geertzian (1966) sense, constitutes a determining element when defining what a Muslim is —or is not— and explains their attitudes towards LGBTQ (Rahman, 2014). The problem is particularly acute considering the urgent need to address LGBTQ phobia as a compendium of geographical, cultural, sociopolitical, economic and legislative factors that goes beyond the strictly religious question. Indeed, the current rejection towards LGBTQ based on traditionalist interpretations of Islam —'Islamicate LGBTQ phobia' in short— and the growing institutionalized repression against sexual and gender minorities in Islamicate nation-states are part of a problem with many elements that cannot be understood without addressing some issues. Firstly, the relationship between gender and sexual diversity in relation to the Islamic tradition is complex. The second question concerns the influence of colonialization and neocolonialization on the gradual transformation of the traditional forms of sex/gender diversity that developed in the historic lands of Islam, as well as on social perception and the legislation adopted regarding these forms in the aforementioned states. The emergence of sexual liberation movements in the United States and Europe in the 1970s entailed an ongoing process of homosexualization (Roscoe, 1997) through which contemporary globalized LGBTQ categories have spread around the world (Rao, 2015). When combined with the rise of Islamic fundamentalism and the emergence of Islamicate nation-states, this process has constituted a threat to the continuity of the traditional forms of sex/gender dissidence. This phenomenon would not have been possible without the construction of an invented tradition of Muslim homophobia that is being instrumentalized both in the West—through the disciplinary apparatus of nation-states—and in Muslim-majority countries—through certain forces linked to Islamic fundamentalism—with the common purpose of legitimizing control over the internal order of the societies of both frameworks (Rahman, 2015). The main objective of this article is to review the state of the art of Islam in LGBTQ globalization by looking at the specific historical forms in which knowledge linked to each of these two axes is constituted, as well as the social practices, forms of subjectivities and power relations inherent to such knowledge from the point of view of surveillance, control and banishment strategies. This exercise will be materialised through the analysis of the two hegemonic oppositional positions of Islam and gender and sexual diversity—one of Islamicate LGBTQ phobia and the other of queered Islamophobia—through which Muslims in general and LGBTQ Muslims in particular are subalternized, discriminated against and criminalized today both in the West and in Muslim-majority countries. To that end, the present article proposes a queer approach that aims to contributes to international studies—and the contemporary debates within them—in which LGBTQ issues in relation to Islamic tradition are largely missing. In this regard, while the connections between race, ethnicity, religion, religion, class, gender, sexuality, state and nation have been addressed by certain disciplines of the social sciences, there is still reluctance to take queer contributions into account and, even more so, to frame them within the umbrella of the recently named field of Queer International Relations (Weber, 2016). For the purpose of this work, and without wishing to provide here a specific definition of a queer approach, what is really at stake in any queer research is not so much a specific methodological proposal, but rather a substantial political commitment to place gender and sexuality at the forefront of social science analysis, challenging, in so doing, the hegemonic orders denounced in their research. The queer approach is understood here, therefore, in the sense of moral and political commitment and counter-hegemonic denunciation, rather than in terms of disloyalty to conventional academic methods to which certain queer theorists refer. The article is structured in four sections: introduction, theoretical-methodological approach, discussion and conclusions. The introductory section clarifies from a critical anthropological perspective the relevance of the reconceptualization of religion as a category of analysis when approaching the study of Islam. The section on theoretical and methodological approach reflects on the implications of putting queer studies and international relations in conversation. The first discussion heading, focusing on Islamicate LGBTQ phobia, reflects on the relationship between sexual and gender dissidences, Islamic tradition and Muslim identity, as well as on the influence of colonization and neo-colonization on the current state of these dissidence within Muslim-majority countries. The second discussion heading, dealing with queered Islamophobia, delves into the framework of homonationalism and the consolidation of LGBTQ as a requirement for access to citizenship and as a civilizational marker of Muslim otherness. Finally, I present some brief conclusions and outline some possible future lines of research. ; El objetivo de este artículo es la elaboración de un estado de la cuestión sobre el islam en el marco de la globalización LGBTQ atendiendo a las formas históricas específicas en que se constituye el conocimiento vinculado a cada uno de estos dos ejes, además de las prácticas sociales, las formas de subjetividad y las relaciones de poder inherentes a tales conocimientos desde el punto de vista de las estrategias de vigilancia, control y prohibición. Este trabajo se ha llevado a cabo a través del análisis de las dos posiciones hegemónicas de oposición entre islam y diversidad sexual y de género —una, de LGBTQfobia islamizada, la otra, de islamofobia queerizada— sobre la base de las cuales las personas musulmanas, incluyendo las LGBTQ, son subalternizadas, discriminadas y criminalizadas en la actualidad, tanto en Occidente como en los países de mayoría musulmana. Este trabajo propone un enfoque queer a través del cual poner en conversación las Relaciones Internacionales y los estudios transnacionales y/o globales queer en torno a las conexiones contemporáneas entre raza, religión, clase, género, sexualidad, estado y nación desde un compromiso de denuncia contrahegemónica. Con el fin de profundizar en todas estas cuestiones el artículo está estructurado en cuatro secciones: introducción, enfoque teórico-metodológico, dos epígrafes de desarrollo y conclusiones. El apartado introductorio clarifica, desde una perspectiva antropológica crítica, la pertinencia de la reconceptualización de la religión como categoría de análisis a la hora de abordar el estudio del islam. El primer epígrafe de desarrollo, centrado en la LGBTQfobia islamizada, analiza los múltiples elementos geográficos, culturales, sociopolíticos, económicos y legislativos que componen esta problemática. El segundo epígrafe de desarrollo, dedicado a la islamofobia queerizada, profundiza en el ensamblaje del homonacionalismo y constata la consolidación de lo LGBTQ en tanto que requisito de acceso a la ciudadanía y como marcador civilizacional de la alteridad musulmana. Finalmente, en el apartado de conclusiones, se presenta un resumen de los resultados del trabajo y se pincelan algunas posibles futuras líneas de investigación.
Our motivation for writing this synthesis is the personal and collective trauma caused by a new wave of attacks in France in 2015 and their aftershocks in Belgium, Germany and Great Britain. These dramatic events have rekindled important professional and existential questions worth consideration. They encouraged thinking anew about the aims and functioning of the educational institutions in which we are involved.Our research question therefore starts from an appreciation of a contemporary humanity and state of the world that seem distant from what would have been hoped for amid immense modern technological advances, for instance massive access to information and to primary education . The working hypothesis is that the ontological dimension would certainly already be present in the educational curricula and the common core, but that it would be exercised unconsciously, even repressed, which would have the effect of slowing down the emergence of responsible individuals able to act positively toward themselves, others and the planet. The objective is therefore to try to better understand and support, in view of realizing this goal, the multi-referential process of our humanization, as long as, as the Renaissance humanist Erasmus once said: "We are not born human, but rather become human". The main theoretical frameworks and concepts that we mobilize to build this work and our proposals in Education and Training Sciences are based on three fields. First, Transdisciplinarity (complex thinking , systems of systems and consciousness ). Then, transpersonal psychology (on issues of freedom, responsibility and ethics). Finally, Digital Humanities, from technological artifacts and educational technologies , to technontology .In the form of insets, we will regularly report moments from our "life story", thus inserting us into the current of biographisation , as evidence of the evolution of our own journey.In the first part, we work on the construction of a hypothetico-deductive ontological model of Being, taking into account the human condition in its spatiotemporal context – Being as it unfolds in time and space – to understand how this model functions in terms of rooting, need, capacity, desire, surpassing etc. We represent man by a metaphorical schema, called "structure-temple", comprising seven parts. The pedestal of the building symbolizes its affiliation with the "anthropological / cultural" context of birth, currently the Anthropocene (which begins with the transformative action of sustainable human action on the planet, mainly because of its technical actions) (Wallenhorst, 2019). The first column expresses the "physical / biological / energy" dimension; the second, the "emotional / sensitive" part; the third, the "mental / cognitive"; the fourth, the "groupal / social"; and the fifth, the "axiological / existential / (post) metaphysical". The pediment is the "aperture / ontological" headdress of the ensemble, which invites an optimistic conclusion according to the maxim of the Greek temple of Delphi attributed to Socrates: "Know thyself and you will know the universe and the gods".We then analyse this approach through two temporal dimensions: the big history or long cosmic history from the big bang to the creation of our planet and the development of the biosphere, as well as the ephemeral human life during which each of us will try to accomplish an "involved project" . A third timeless dimension completes them: the life of the spirit. We observe the evolutionary dynamics of the temple-structure thanks to the complementarity that it achieves with the logic of the included third and the "Hidden Third", as well as its non-reductionist character. This model is fractal because it tends toward intra-infinity, and holographic because it is multilayered. It builds a system of "cosmodern" equilibrium, testifying to the historical epistemological separation between the world of subjects and that of the objects it brings together through the theory of "Transreality" . Ultimately, it proposes to surpass an apparent dichotomy by adopting a non-dual approach intended to be effective through the "project approach" .We thus develop a model that could be useful for an ontoformation . The action links updated in the temple-structure by the exercise of the thirds (included and hidden) can be mobilized in the "essence" of the teacher's practice. The teacher must be able to evaluate his or her professional "situated action", which we would evaluate in the context of time (Pedestal and Columns) and in the "vertical" dimension of the whole structure (From Pedestal to Pediment). This approach would shift the quasi-unidirectional binary master-student relationship in the exclusive application of the programs to a dynamic sensitive process of a ternary relationship through the mobilization of the structure-temple tool, for evaluative and then truly educational purposes, as much for the position of the master as for that of the pupil. This holistic approach integrates educational proposals that can be grouped under the terms self-training and self-co-training: "Training here refers to the vital and permanent process of shaping by interaction between oneself (self), others (socio, hetero, co) and the world (eco). Self-training is then defined as the awareness, understanding and transformation by the subject of this interaction. It is the transformation of the relationship with oneself, with others and with the world" .We therefore seek to examine, through the model of the temple-structure in an educational situation, whether the poles and various elements are invested in a correctness (the right ingredient, at the right time, in an adequate quantity) that avoids imbalances, for example disturbances of other moments of life dedicated to transmission and learning and, more broadly, life outside educational spaces. To deepen this question, we will explore the model in other contexts of learning and other educational situations, such as knowledge and disciplines, practices and pedagogies, educational technologies etc.The second part of the work contextualizes the temple-structure metaphor in the field of education and training. From a harmonious reciprocal approach of a triple development, operated on personal, professional and collective levels, emerges a proposal of "Integrative and Implicative Pedagogy" (P2i). It is anchored in the long history of New Education born in the early twentieth century. Through the technicalized updating of the socioconstructivist project approach, the P2i cultivates the efficient consideration of learners, teachers and third parts (staff, parents and other partners) in all their dimensions. This reflection requires discussing the evolution of the role of the teacher in the acquisition of the fundamental learning of primary school, from "read, write, count" to "respect others", thus passing from quantitative performance to qualitative subtlety. It is a question of anticipating the passage from an "integrative" character of educational objects in all their varieties, to the "integral" dimension of the subjects in formation. The temple-structure metaphor is then presented as a multidimensional project. The research therefore applies to the field of disciplines, peri-, para- and extra-curricular activities as well as cross-cutting issues such as eco-citizenship, empowerment, happiness and well-being, emotion management, positive education etc.The P2i studies the places, the means, the methods and the tools made available to institutions and teachers (philosophical debate, yoga or laical meditation ) to allow a secular approach allowed of spirituality , which is interested in the "life of the mind". As a method of analysis and foresight, it can be mobilized to study any question related to the Sciences of Education and Training, from secularism or evaluation to open access or big data. The temple-structure and the P2i jointly propose a theoretical and practical framework favoring the application of educational "strategies of success" by the establishment of "virtuous circles" while developing our "part of humanity". For example: "class management" x "adapted learning" x "support for personalities" x "learners' skills" x "existential dimension" and so on, situating ourselves in the current of slow education and alternatives approaches to / from education. Then a question emerges: should we be guided, by need or necessity, towards a paradigm shift in education? And if so, what should we strive for?The most important aspect would ultimately be an ability to lead multi-referential lives that are connected with each other, with educational partners, with institutions, in relation to knowledge. Examples abound, especially in the field of active pedagogies. In the manner of design thinking, which manages innovation by synthesising analytical thought and intuitive thought as it mobilizes processes of co-creativity that will involve end-users, or like the operating rules stemming from sociocracy and holacracy (as decision with zero objection, election without self-declared candidates, revocability of mandates). Such examples are an extension of work that emphasizes the spiritual dimension – the opposite of routine. It is therefore essential in teacher training not to develop only professional skills, but rather to promote the development of full-fledged human beings. As if reconciling a posture of legitimacy of the teacher with that of a permission of the student. Without force or manipulation. By focusing on the "educational flow" to better enter in the learning of "content stocks". By putting more freedom in learning while maintaining ethics. With freedom of conscience in the face of ideological approaches between normality and (relative) deviance, between independence and the need for connection. By passing from the class group to the subject group. The learner becomes an actor with the acquisition of autonomy. And when the learner realizes this, it is the beginning of emancipation, which can cause shocks. Because this dynamic in progress can also create resistance, as much for the actors concerned as for the institutions. Because we must first accept the discomfort of these new situations. Accompaniment, integration and inventiveness are practices that facilitate these processes of creation, which must each time be new, in order to prevent falling back into reproducing pre-established models.The third part presents an assessment of our journey as a researcher-practitioner in the form of a reflexive return, with its strong points and its gray areas: the examination of the slow professional and spiritual "drying up" as the technicization of our research after our appointment at the Paris IUFM in 1998; our "revivification" thanks to the action involved in non-institutional teams, the first fruits of the adventure described by the present overview; the misunderstandings of our peers and the difficulties in sharing and pursuing administratively and scientifically our work orientations.This report is completed by a presentation of the research perspectives with our laboratory on the question of the uses of digital education; international collaborations with the National Institute of Informatics (NII) in Japan and the Centro de Tecnologia da Informação (CTI) in Brazil on stress at work; by the continuity of our work in the context of current teaching (integration in the axes of GIS Rreefor-Espe); the continued testing of P2i in teacher training or the deepening of the Culture of Peace. The extent of the engagement in our research community and our actions for the promotion of the discipline of the Sciences of Education and Training are particularly notable in relation to cooperation initiatives with foreign universities for teacher training in Romania (Cluj-Napoca), Spain (Valencia), Russia (Moscow), Ecuador (Chuquipata) and China (Chengdu), through the endorsement of editorial responsibilities as a reviewer, through the organization of scientific meetings, by answering requests for expert opinions…In conclusion, in the era of the Anthropocene, which is characterized by societal and lethal environmental risks for the human species, questioning what constitutes society is now absolutely necessary. Starting from our specialty, education, this problem is tackled by the study of conditions and modalities, a strategy that allows surpassing a mere "doing together" to a true "living together". At the heart of the areas to explore further are secularism and the relationship with religion . As the pedagogue Philippe Meirieu has noted: "'Believing' divides while 'knowing' brings together" . Experience facilitates passing from the first verb to the second. Massification and longer study times seem to go hand in hand with the standardization of training courses. The latter would then risk rejecting the otherness of those who follow them and tend to format them, which would be the opposite of the search for creative solutions that society needs. Finding interest and constructing the "common points" that respect diversity, based on real benevolence, with co-constructed rules, would be a pragmatic solution to consider. Fundamental principles may include but are not limited to: citizenship, partnership, democracy, team and collaborative learning, acceptance of different ideas, small group work, and extended teacher roles beyond traditional disciplines.The apparently intuitive point of convergence between these principles can be seen by taking into account our "common point of humanity" in all its various expressions. And this common point could in turn be guided by a call for a transcendence of each individual "little person", in a transcendence that is necessarily collective. If it were a matter of something informal and unspoken, all would benefit from having it brought to consciousness. Should it not then become a subject of discussion between the stakeholders, in order to encourage more and more the expression of this common point of humanity, so that everyone finds nourishment as needed, while maintaining the broadest possible respect for others and the world? In the tradition of Metagogy Theorem , we would approach a meta-science of education: a scientific and transversal model supported by an integral pedagogical paradigm that would provide a necessary and sufficient space for the ontological and spiritual dimensions.The objective of this research is to participate in the understanding of the question of consciousness and its deployment in human activities (subject / object / project), particularly in educational situations, with intention as the first criterion of analysis. ; Notre motivation à entrer dans l'écriture de cette note de synthèse trouve sa source à la suite du séisme traumatisant personnel et collectif provoqué par une nouvelle vague d'attentats en France en 2015 et par leurs répliques en Belgique, en Allemagne et en Grande-Bretagne. Ces événements dramatiques ont ravivé chez nous des questionnements professionnels et existentiels jusque-là mis de côté faute de lieu et de moment institutionnel dédié pour réfléchir aux finalités et aux fonctionnements des instances éducatives dont nous sommes partie prenante.Notre question de recherche part donc de l'appréciation d'une humanité et d'un état du monde contemporains qui semblent loin d'être à la hauteur qu'auraient laissé espérer les immenses avancées technologiques modernes, parmi lesquelles l'accès à l'information, conjuguées à une éducation primaire dispensée à très grande échelle sur la planète .Une hypothèse est que si la dimension ontologique est d'une certaine façon déjà présente dans les programmes scolaires et dans le socle commun de connaissances, de compétences et de culture de l'école et du collège notamment au travers des humanités et des compétences relationnelles et psycho-sociales, elle s'y exercerait toutefois de façon non ou insuffisamment conscientisée, ce qui amoindrirait ses effets positifs. Cet état de fait, attaché à une sorte de refoulement, aurait pour effet de ralentir la capacité de formation et d'émergence d'une personne qui soit responsable et qui agisse de manière positive envers elle-même, envers les autres et envers la planète. L'objectif poursuivi est donc de chercher à mieux comprendre et à accompagner vers ce but le processus multi-référentiel de notre humanisation au travers de l'éducation, pour autant que, comme l'affirmait déjà Érasme à la Renaissance : « On ne naît pas homme, on le devient ». Les principaux cadres théoriques et les concepts que nous mobilisons pour construire ce travail et nos propositions en Sciences de l'Éducation et de la Formation s'appuient sur trois domaines. D'abord la Transdisciplinarité , avec la pensée complexe , la théorie des systèmes et la question de la conscience . Ensuite la Psychologie Transpersonnelle , sur les questions de liberté, de responsabilité et d'éthique. Enfin les Humanités Numériques, depuis les artefacts technologiques et les technologies éducatives jusqu'à la technontologie (technique plus ontologie).Sous forme d'encarts, nous relaterons régulièrement des moments issus de notre « histoire de vie », nous insérant ainsi dans le courant de la biographisation , en tant que témoignages de l'évolution de notre propre parcours.Dans une première partie, nous travaillons à la construction d'un modèle ontologique hypothético-déductif, « l'être en tant qu'être », en tenant compte de la condition humaine dans son contexte spatio-temporel - « l'être dans le temps de l'être »- pour en comprendre le fonctionnement en termes d'enracinement, de besoin, de capacité, de désir, de dépassement… Nous représentons l'Être humain par un schéma métaphorique, appelé « structure-temple », comprenant sept éléments. Le socle de l'édifice symbolise sa filiation dans le contexte « anthropologique / culturel » de la naissance, actuellement l'anthropocène (qui débute avec l'action transformative durable de l'action humaine sur la planète, essentiellement du fait des agissements techniques et industriels, Wallenhorst, 2019). La première colonne exprime la dimension « physique / biologique / énergétique » ; la deuxième, la part « émotionnelle / sensible » ; la troisième, le « mental / cognitif » ; la quatrième, le « groupal / social » et la cinquième, l' « axiologique / existentiel / (post-)métaphysique ». Enfin, le fronton est la coiffe « ouverture / ontologique » de l'ensemble, qui invite à une conclusion optimiste selon la maxime du temple grec de Delphes attribuée à Socrate : « Connais-toi toi-même et tu connaîtras l'univers et les dieux ».Nous procédons ensuite à une analyse de cette approche au travers de deux dimensions temporelles : la big history ou longue histoire cosmique depuis le big bang jusqu'à la création de notre planète et le développement de la biosphère ainsi que l'éphémère vie humaine durant laquelle chacun tentera d'accomplir son projet « implié » . Une troisième dimension intemporelle les complète : la vie de l'esprit . Nous observons la dynamique évolutive de la structure-temple grâce à la complémentarité qu'elle opère avec les logiques du tiers inclus et du « Tiers Caché », ainsi que son caractère non-réductionniste. Ce modèle est fractal par son caractère intra-reproductible et holographique car multicouche. Il construit un système d'équilibre « cosmoderne » témoignant de la séparation épistémologique historique entre le monde des sujets et celui des objets qu'il réunit par la théorie de la « Transréalité » . Il propose in fine de dépasser cette dichotomie apparente en adoptant une approche non-duelle destinée à être opérante au moyen de la « démarche de projet » .La deuxième partie du travail contextualise la métaphore de la structure-temple dans le domaine de l'éducation et de la formation. À partir d'une démarche en réciprocité harmonieuse d'un triple développement, opéré sur les plans personnel, professionnel et collectif, émerge une proposition de « Pédagogie Intégrative et Implicative » (P2i). Elle procède d'un cadre théorique intégratif et aboutit à un dispositif implicatif ancré dans la longue histoire de l'Éducation Nouvelle dont Philippe Meirieu décèle « les prémices dès le XVIIIème siècle » . Par l'actualisation technicisée de la démarche de projet socioconstructiviste, la P2i cultive la considération efficiente des apprenants, des enseignants et des tiers (personnels, parents et autres partenaires), et ce, dans toutes leurs dimensions. Cette réflexion nécessite de discuter de l'évolution du rôle de l'enseignant dans l'acquisition des apprentissages fondamentaux de l'école primaire, depuis le « lire, écrire, compter » jusqu'au « respecter autrui », passant ainsi de la performance quantitative à la sensibilité qualitative. Il s'agit d'anticiper le passage d'un caractère « intégratif » des objets pédagogiques dans toutes leurs variétés à la dimension « intégrale » des sujets en formation. La métaphore de la structure-temple est alors déclinée comme un projet multidimensionnel. La recherche s'applique donc aussi bien au domaine des disciplines, des activités péri-, para- et extra-scolaires qu'aux questions transversales comme l'éco-citoyenneté, le pouvoir d'agir, le bonheur et le bien-être, la gestion des émotions, l'éducation positive…La P2i étudie les lieux, les moyens, les méthodes et les outils mis à disposition des institutions et des enseignants (débat philosophique, yoga ou encore méditation ) pour permettre une approche laïque autorisée de la spiritualité , qui s'intéresse à la vie de l'esprit. Tenant lieu de méthode d'analyse et de prospective, elle peut être mobilisée pour étudier toute question touchant aux Sciences de l'Éducation et de la Formation, depuis la laïcité ou l'évaluation jusqu'à l'open access ou le big data. La structure-temple et la P2i proposent conjointement un cadre théorique et pratique favorisant l'application de « stratégies de réussite éducatives » par l'instauration de cercles vertueux tout en développant notre part d'humanité. Par exemple des notions pédagogiques ou didactiques comme « la gestion de classe », « les apprentissages adaptés », « l'appui sur les personnalités », « les compétences des apprenants », « la dimension existentielle » etc. tous envisagés et pris en compte simultanément ou à tour de rôle multiplient les effets positifs de chacune de ces dimensions. Nous situant dans le courant de la slow education et des approches alternatives de/à l'éducation, une question, qui pourrait devenir « vive », se fait jour : faudrait-il nous orienter, par besoin ou par nécessité, vers un changement de paradigme éducatif ? Et si oui, vers lequel nous diriger ?La troisième partie présente un bilan de notre trajet de chercheur-praticien sous forme de retour réflexif, avec ses points forts et ses zones d'ombre : l'examen du lent « assèchement » professionnel et spirituel au fur et à mesure de la technicisation de nos recherches après notre nomination à l'Iufm de Paris en 1998 ; notre « revivifiance » grâce à l'action impliquée dans des équipes para-institutionnelles, prémices de l'aventure de cette note de synthèse ; les incompréhensions de nos pairs et les difficultés à partager et poursuivre administrativement et scientifiquement nos orientations de travail…Ce bilan est complété par un exposé des perspectives de recherche au sein de notre laboratoire sur la question des usages du numérique en éducation ; par des collaborations internationales avec le National Institute of Informatics (Tokyo, Japon) et le Centro de Tecnologia da Informação (Campinas, Sao Paolo, Brésil) sur le stress au travail ; par la continuité de nos travaux dans le contexte d'enseignement actuel (intégration dans les axes du GIS Rreefor-Espe) ; la poursuite de la mise à l'épreuve de la P2i dans la formation des enseignants ou encore l'approfondissement de la Culture de Paix. L'ampleur de l'engagement dans notre communauté de recherche et nos actions pour le rayonnement de la discipline des Sciences de l'Éducation et de la Formation s'apprécient notamment par des initiatives de coopération avec des instituts et des universités étrangères de formation des enseignants comme le National Pedagogical College (Cluj-Napoca, Roumanie), le Florida Grup Educatiu (Valencia, Espagne), la Moscow City University (Russie), l'Universidad Nacional de Educación (Chuquipata, Équateur) et l'École Normale de Chengdu (Chine) ; par la prise de responsabilités éditoriales dans des revues relevant de la section ; par l'organisation de rencontres scientifiques ; par la réponse à des demandes d'expertises nationales et internationales…En conclusion, il ressort que l'objectif de cette recherche est de participer à la compréhension de la question de la conscience et de son déploiement dans les activités humaines (sujet/objet/projet), et particulièrement en situation éducative, avec l'intention pour premier critère d'analyse.
Our motivation for writing this synthesis is the personal and collective trauma caused by a new wave of attacks in France in 2015 and their aftershocks in Belgium, Germany and Great Britain. These dramatic events have rekindled important professional and existential questions worth consideration. They encouraged thinking anew about the aims and functioning of the educational institutions in which we are involved.Our research question therefore starts from an appreciation of a contemporary humanity and state of the world that seem distant from what would have been hoped for amid immense modern technological advances, for instance massive access to information and to primary education . The working hypothesis is that the ontological dimension would certainly already be present in the educational curricula and the common core, but that it would be exercised unconsciously, even repressed, which would have the effect of slowing down the emergence of responsible individuals able to act positively toward themselves, others and the planet. The objective is therefore to try to better understand and support, in view of realizing this goal, the multi-referential process of our humanization, as long as, as the Renaissance humanist Erasmus once said: "We are not born human, but rather become human". The main theoretical frameworks and concepts that we mobilize to build this work and our proposals in Education and Training Sciences are based on three fields. First, Transdisciplinarity (complex thinking , systems of systems and consciousness ). Then, transpersonal psychology (on issues of freedom, responsibility and ethics). Finally, Digital Humanities, from technological artifacts and educational technologies , to technontology .In the form of insets, we will regularly report moments from our "life story", thus inserting us into the current of biographisation , as evidence of the evolution of our own journey.In the first part, we work on the construction of a hypothetico-deductive ontological model of Being, taking into account the human condition in its spatiotemporal context – Being as it unfolds in time and space – to understand how this model functions in terms of rooting, need, capacity, desire, surpassing etc. We represent man by a metaphorical schema, called "structure-temple", comprising seven parts. The pedestal of the building symbolizes its affiliation with the "anthropological / cultural" context of birth, currently the Anthropocene (which begins with the transformative action of sustainable human action on the planet, mainly because of its technical actions) (Wallenhorst, 2019). The first column expresses the "physical / biological / energy" dimension; the second, the "emotional / sensitive" part; the third, the "mental / cognitive"; the fourth, the "groupal / social"; and the fifth, the "axiological / existential / (post) metaphysical". The pediment is the "aperture / ontological" headdress of the ensemble, which invites an optimistic conclusion according to the maxim of the Greek temple of Delphi attributed to Socrates: "Know thyself and you will know the universe and the gods".We then analyse this approach through two temporal dimensions: the big history or long cosmic history from the big bang to the creation of our planet and the development of the biosphere, as well as the ephemeral human life during which each of us will try to accomplish an "involved project" . A third timeless dimension completes them: the life of the spirit. We observe the evolutionary dynamics of the temple-structure thanks to the complementarity that it achieves with the logic of the included third and the "Hidden Third", as well as its non-reductionist character. This model is fractal because it tends toward intra-infinity, and holographic because it is multilayered. It builds a system of "cosmodern" equilibrium, testifying to the historical epistemological separation between the world of subjects and that of the objects it brings together through the theory of "Transreality" . Ultimately, it proposes to surpass an apparent dichotomy by adopting a non-dual approach intended to be effective through the "project approach" .We thus develop a model that could be useful for an ontoformation . The action links updated in the temple-structure by the exercise of the thirds (included and hidden) can be mobilized in the "essence" of the teacher's practice. The teacher must be able to evaluate his or her professional "situated action", which we would evaluate in the context of time (Pedestal and Columns) and in the "vertical" dimension of the whole structure (From Pedestal to Pediment). This approach would shift the quasi-unidirectional binary master-student relationship in the exclusive application of the programs to a dynamic sensitive process of a ternary relationship through the mobilization of the structure-temple tool, for evaluative and then truly educational purposes, as much for the position of the master as for that of the pupil. This holistic approach integrates educational proposals that can be grouped under the terms self-training and self-co-training: "Training here refers to the vital and permanent process of shaping by interaction between oneself (self), others (socio, hetero, co) and the world (eco). Self-training is then defined as the awareness, understanding and transformation by the subject of this interaction. It is the transformation of the relationship with oneself, with others and with the world" .We therefore seek to examine, through the model of the temple-structure in an educational situation, whether the poles and various elements are invested in a correctness (the right ingredient, at the right time, in an adequate quantity) that avoids imbalances, for example disturbances of other moments of life dedicated to transmission and learning and, more broadly, life outside educational spaces. To deepen this question, we will explore the model in other contexts of learning and other educational situations, such as knowledge and disciplines, practices and pedagogies, educational technologies etc.The second part of the work contextualizes the temple-structure metaphor in the field of education and training. From a harmonious reciprocal approach of a triple development, operated on personal, professional and collective levels, emerges a proposal of "Integrative and Implicative Pedagogy" (P2i). It is anchored in the long history of New Education born in the early twentieth century. Through the technicalized updating of the socioconstructivist project approach, the P2i cultivates the efficient consideration of learners, teachers and third parts (staff, parents and other partners) in all their dimensions. This reflection requires discussing the evolution of the role of the teacher in the acquisition of the fundamental learning of primary school, from "read, write, count" to "respect others", thus passing from quantitative performance to qualitative subtlety. It is a question of anticipating the passage from an "integrative" character of educational objects in all their varieties, to the "integral" dimension of the subjects in formation. The temple-structure metaphor is then presented as a multidimensional project. The research therefore applies to the field of disciplines, peri-, para- and extra-curricular activities as well as cross-cutting issues such as eco-citizenship, empowerment, happiness and well-being, emotion management, positive education etc.The P2i studies the places, the means, the methods and the tools made available to institutions and teachers (philosophical debate, yoga or laical meditation ) to allow a secular approach allowed of spirituality , which is interested in the "life of the mind". As a method of analysis and foresight, it can be mobilized to study any question related to the Sciences of Education and Training, from secularism or evaluation to open access or big data. The temple-structure and the P2i jointly propose a theoretical and practical framework favoring the application of educational "strategies of success" by the establishment of "virtuous circles" while developing our "part of humanity". For example: "class management" x "adapted learning" x "support for personalities" x "learners' skills" x "existential dimension" and so on, situating ourselves in the current of slow education and alternatives approaches to / from education. Then a question emerges: should we be guided, by need or necessity, towards a paradigm shift in education? And if so, what should we strive for?The most important aspect would ultimately be an ability to lead multi-referential lives that are connected with each other, with educational partners, with institutions, in relation to knowledge. Examples abound, especially in the field of active pedagogies. In the manner of design thinking, which manages innovation by synthesising analytical thought and intuitive thought as it mobilizes processes of co-creativity that will involve end-users, or like the operating rules stemming from sociocracy and holacracy (as decision with zero objection, election without self-declared candidates, revocability of mandates). Such examples are an extension of work that emphasizes the spiritual dimension – the opposite of routine. It is therefore essential in teacher training not to develop only professional skills, but rather to promote the development of full-fledged human beings. As if reconciling a posture of legitimacy of the teacher with that of a permission of the student. Without force or manipulation. By focusing on the "educational flow" to better enter in the learning of "content stocks". By putting more freedom in learning while maintaining ethics. With freedom of conscience in the face of ideological approaches between normality and (relative) deviance, between independence and the need for connection. By passing from the class group to the subject group. The learner becomes an actor with the acquisition of autonomy. And when the learner realizes this, it is the beginning of emancipation, which can cause shocks. Because this dynamic in progress can also create resistance, as much for the actors concerned as for the institutions. Because we must first accept the discomfort of these new situations. Accompaniment, integration and inventiveness are practices that facilitate these processes of creation, which must each time be new, in order to prevent falling back into reproducing pre-established models.The third part presents an assessment of our journey as a researcher-practitioner in the form of a reflexive return, with its strong points and its gray areas: the examination of the slow professional and spiritual "drying up" as the technicization of our research after our appointment at the Paris IUFM in 1998; our "revivification" thanks to the action involved in non-institutional teams, the first fruits of the adventure described by the present overview; the misunderstandings of our peers and the difficulties in sharing and pursuing administratively and scientifically our work orientations.This report is completed by a presentation of the research perspectives with our laboratory on the question of the uses of digital education; international collaborations with the National Institute of Informatics (NII) in Japan and the Centro de Tecnologia da Informação (CTI) in Brazil on stress at work; by the continuity of our work in the context of current teaching (integration in the axes of GIS Rreefor-Espe); the continued testing of P2i in teacher training or the deepening of the Culture of Peace. The extent of the engagement in our research community and our actions for the promotion of the discipline of the Sciences of Education and Training are particularly notable in relation to cooperation initiatives with foreign universities for teacher training in Romania (Cluj-Napoca), Spain (Valencia), Russia (Moscow), Ecuador (Chuquipata) and China (Chengdu), through the endorsement of editorial responsibilities as a reviewer, through the organization of scientific meetings, by answering requests for expert opinions…In conclusion, in the era of the Anthropocene, which is characterized by societal and lethal environmental risks for the human species, questioning what constitutes society is now absolutely necessary. Starting from our specialty, education, this problem is tackled by the study of conditions and modalities, a strategy that allows surpassing a mere "doing together" to a true "living together". At the heart of the areas to explore further are secularism and the relationship with religion . As the pedagogue Philippe Meirieu has noted: "'Believing' divides while 'knowing' brings together" . Experience facilitates passing from the first verb to the second. Massification and longer study times seem to go hand in hand with the standardization of training courses. The latter would then risk rejecting the otherness of those who follow them and tend to format them, which would be the opposite of the search for creative solutions that society needs. Finding interest and constructing the "common points" that respect diversity, based on real benevolence, with co-constructed rules, would be a pragmatic solution to consider. Fundamental principles may include but are not limited to: citizenship, partnership, democracy, team and collaborative learning, acceptance of different ideas, small group work, and extended teacher roles beyond traditional disciplines.The apparently intuitive point of convergence between these principles can be seen by taking into account our "common point of humanity" in all its various expressions. And this common point could in turn be guided by a call for a transcendence of each individual "little person", in a transcendence that is necessarily collective. If it were a matter of something informal and unspoken, all would benefit from having it brought to consciousness. Should it not then become a subject of discussion between the stakeholders, in order to encourage more and more the expression of this common point of humanity, so that everyone finds nourishment as needed, while maintaining the broadest possible respect for others and the world? In the tradition of Metagogy Theorem , we would approach a meta-science of education: a scientific and transversal model supported by an integral pedagogical paradigm that would provide a necessary and sufficient space for the ontological and spiritual dimensions.The objective of this research is to participate in the understanding of the question of consciousness and its deployment in human activities (subject / object / project), particularly in educational situations, with intention as the first criterion of analysis. ; Notre motivation à entrer dans l'écriture de cette note de synthèse trouve sa source à la suite du séisme traumatisant personnel et collectif provoqué par une nouvelle vague d'attentats en France en 2015 et par leurs répliques en Belgique, en Allemagne et en Grande-Bretagne. Ces événements dramatiques ont ravivé chez nous des questionnements professionnels et existentiels jusque-là mis de côté faute de lieu et de moment institutionnel dédié pour réfléchir aux finalités et aux fonctionnements des instances éducatives dont nous sommes partie prenante.Notre question de recherche part donc de l'appréciation d'une humanité et d'un état du monde contemporains qui semblent loin d'être à la hauteur qu'auraient laissé espérer les immenses avancées technologiques modernes, parmi lesquelles l'accès à l'information, conjuguées à une éducation primaire dispensée à très grande échelle sur la planète .Une hypothèse est que si la dimension ontologique est d'une certaine façon déjà présente dans les programmes scolaires et dans le socle commun de connaissances, de compétences et de culture de l'école et du collège notamment au travers des humanités et des compétences relationnelles et psycho-sociales, elle s'y exercerait toutefois de façon non ou insuffisamment conscientisée, ce qui amoindrirait ses effets positifs. Cet état de fait, attaché à une sorte de refoulement, aurait pour effet de ralentir la capacité de formation et d'émergence d'une personne qui soit responsable et qui agisse de manière positive envers elle-même, envers les autres et envers la planète. L'objectif poursuivi est donc de chercher à mieux comprendre et à accompagner vers ce but le processus multi-référentiel de notre humanisation au travers de l'éducation, pour autant que, comme l'affirmait déjà Érasme à la Renaissance : « On ne naît pas homme, on le devient ». Les principaux cadres théoriques et les concepts que nous mobilisons pour construire ce travail et nos propositions en Sciences de l'Éducation et de la Formation s'appuient sur trois domaines. D'abord la Transdisciplinarité , avec la pensée complexe , la théorie des systèmes et la question de la conscience . Ensuite la Psychologie Transpersonnelle , sur les questions de liberté, de responsabilité et d'éthique. Enfin les Humanités Numériques, depuis les artefacts technologiques et les technologies éducatives jusqu'à la technontologie (technique plus ontologie).Sous forme d'encarts, nous relaterons régulièrement des moments issus de notre « histoire de vie », nous insérant ainsi dans le courant de la biographisation , en tant que témoignages de l'évolution de notre propre parcours.Dans une première partie, nous travaillons à la construction d'un modèle ontologique hypothético-déductif, « l'être en tant qu'être », en tenant compte de la condition humaine dans son contexte spatio-temporel - « l'être dans le temps de l'être »- pour en comprendre le fonctionnement en termes d'enracinement, de besoin, de capacité, de désir, de dépassement… Nous représentons l'Être humain par un schéma métaphorique, appelé « structure-temple », comprenant sept éléments. Le socle de l'édifice symbolise sa filiation dans le contexte « anthropologique / culturel » de la naissance, actuellement l'anthropocène (qui débute avec l'action transformative durable de l'action humaine sur la planète, essentiellement du fait des agissements techniques et industriels, Wallenhorst, 2019). La première colonne exprime la dimension « physique / biologique / énergétique » ; la deuxième, la part « émotionnelle / sensible » ; la troisième, le « mental / cognitif » ; la quatrième, le « groupal / social » et la cinquième, l' « axiologique / existentiel / (post-)métaphysique ». Enfin, le fronton est la coiffe « ouverture / ontologique » de l'ensemble, qui invite à une conclusion optimiste selon la maxime du temple grec de Delphes attribuée à Socrate : « Connais-toi toi-même et tu connaîtras l'univers et les dieux ».Nous procédons ensuite à une analyse de cette approche au travers de deux dimensions temporelles : la big history ou longue histoire cosmique depuis le big bang jusqu'à la création de notre planète et le développement de la biosphère ainsi que l'éphémère vie humaine durant laquelle chacun tentera d'accomplir son projet « implié » . Une troisième dimension intemporelle les complète : la vie de l'esprit . Nous observons la dynamique évolutive de la structure-temple grâce à la complémentarité qu'elle opère avec les logiques du tiers inclus et du « Tiers Caché », ainsi que son caractère non-réductionniste. Ce modèle est fractal par son caractère intra-reproductible et holographique car multicouche. Il construit un système d'équilibre « cosmoderne » témoignant de la séparation épistémologique historique entre le monde des sujets et celui des objets qu'il réunit par la théorie de la « Transréalité » . Il propose in fine de dépasser cette dichotomie apparente en adoptant une approche non-duelle destinée à être opérante au moyen de la « démarche de projet » .La deuxième partie du travail contextualise la métaphore de la structure-temple dans le domaine de l'éducation et de la formation. À partir d'une démarche en réciprocité harmonieuse d'un triple développement, opéré sur les plans personnel, professionnel et collectif, émerge une proposition de « Pédagogie Intégrative et Implicative » (P2i). Elle procède d'un cadre théorique intégratif et aboutit à un dispositif implicatif ancré dans la longue histoire de l'Éducation Nouvelle dont Philippe Meirieu décèle « les prémices dès le XVIIIème siècle » . Par l'actualisation technicisée de la démarche de projet socioconstructiviste, la P2i cultive la considération efficiente des apprenants, des enseignants et des tiers (personnels, parents et autres partenaires), et ce, dans toutes leurs dimensions. Cette réflexion nécessite de discuter de l'évolution du rôle de l'enseignant dans l'acquisition des apprentissages fondamentaux de l'école primaire, depuis le « lire, écrire, compter » jusqu'au « respecter autrui », passant ainsi de la performance quantitative à la sensibilité qualitative. Il s'agit d'anticiper le passage d'un caractère « intégratif » des objets pédagogiques dans toutes leurs variétés à la dimension « intégrale » des sujets en formation. La métaphore de la structure-temple est alors déclinée comme un projet multidimensionnel. La recherche s'applique donc aussi bien au domaine des disciplines, des activités péri-, para- et extra-scolaires qu'aux questions transversales comme l'éco-citoyenneté, le pouvoir d'agir, le bonheur et le bien-être, la gestion des émotions, l'éducation positive…La P2i étudie les lieux, les moyens, les méthodes et les outils mis à disposition des institutions et des enseignants (débat philosophique, yoga ou encore méditation ) pour permettre une approche laïque autorisée de la spiritualité , qui s'intéresse à la vie de l'esprit. Tenant lieu de méthode d'analyse et de prospective, elle peut être mobilisée pour étudier toute question touchant aux Sciences de l'Éducation et de la Formation, depuis la laïcité ou l'évaluation jusqu'à l'open access ou le big data. La structure-temple et la P2i proposent conjointement un cadre théorique et pratique favorisant l'application de « stratégies de réussite éducatives » par l'instauration de cercles vertueux tout en développant notre part d'humanité. Par exemple des notions pédagogiques ou didactiques comme « la gestion de classe », « les apprentissages adaptés », « l'appui sur les personnalités », « les compétences des apprenants », « la dimension existentielle » etc. tous envisagés et pris en compte simultanément ou à tour de rôle multiplient les effets positifs de chacune de ces dimensions. Nous situant dans le courant de la slow education et des approches alternatives de/à l'éducation, une question, qui pourrait devenir « vive », se fait jour : faudrait-il nous orienter, par besoin ou par nécessité, vers un changement de paradigme éducatif ? Et si oui, vers lequel nous diriger ?La troisième partie présente un bilan de notre trajet de chercheur-praticien sous forme de retour réflexif, avec ses points forts et ses zones d'ombre : l'examen du lent « assèchement » professionnel et spirituel au fur et à mesure de la technicisation de nos recherches après notre nomination à l'Iufm de Paris en 1998 ; notre « revivifiance » grâce à l'action impliquée dans des équipes para-institutionnelles, prémices de l'aventure de cette note de synthèse ; les incompréhensions de nos pairs et les difficultés à partager et poursuivre administrativement et scientifiquement nos orientations de travail…Ce bilan est complété par un exposé des perspectives de recherche au sein de notre laboratoire sur la question des usages du numérique en éducation ; par des collaborations internationales avec le National Institute of Informatics (Tokyo, Japon) et le Centro de Tecnologia da Informação (Campinas, Sao Paolo, Brésil) sur le stress au travail ; par la continuité de nos travaux dans le contexte d'enseignement actuel (intégration dans les axes du GIS Rreefor-Espe) ; la poursuite de la mise à l'épreuve de la P2i dans la formation des enseignants ou encore l'approfondissement de la Culture de Paix. L'ampleur de l'engagement dans notre communauté de recherche et nos actions pour le rayonnement de la discipline des Sciences de l'Éducation et de la Formation s'apprécient notamment par des initiatives de coopération avec des instituts et des universités étrangères de formation des enseignants comme le National Pedagogical College (Cluj-Napoca, Roumanie), le Florida Grup Educatiu (Valencia, Espagne), la Moscow City University (Russie), l'Universidad Nacional de Educación (Chuquipata, Équateur) et l'École Normale de Chengdu (Chine) ; par la prise de responsabilités éditoriales dans des revues relevant de la section ; par l'organisation de rencontres scientifiques ; par la réponse à des demandes d'expertises nationales et internationales…En conclusion, il ressort que l'objectif de cette recherche est de participer à la compréhension de la question de la conscience et de son déploiement dans les activités humaines (sujet/objet/projet), et particulièrement en situation éducative, avec l'intention pour premier critère d'analyse.
AMÉRICA LATINARepública Dominicana elige presidente sin una opción de renovación.Para más información: http://www.nytimes.com/2012/05/20/world/americas/new-hints-at-looser-travel-rules-stir-hope-in-cuba.html?ref=world&gwh=540CD4774545D8E17C7F9064A5EA9D35 http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/CB59B748-D065-4F16-884B-A12813557137.htm?id={CB59B748-D065-4F16-884B-A12813557137}http://internacional.elpais.com/internacional/2012/05/18/actualidad/1337333119_548420.html http://www.bbc.co.uk/news/world-latin-america-18139809 http://www.economist.com/blogs/americasview/2012/05/dominican-republics-presidential-election Guatemala: ex dictador enfrenta cargos por genocidio. Para más información: http://oglobo.globo.com/mundo/ex-ditador-da-guatemala-sera-processado-por-massacre-4967912 http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/849e6371-a380-4660-9cee-77b359fe01f2.htm "El País" de Madrid analiza efectos de la política cambiaria argentina: "Lecciones argentinas para esconder billetes".Para más información: http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337443141_571774.html Asesinado otro reportero en México en un mes fatídico para los periodistas. Para más información: http://www.msnbc.msn.com/id/47483396/ns/world_news-americas/#.T7vvRlK1uw4http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337384449_271233.html Reelección en Venezuela: Chávez afirma que inscribirá candidatura. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/D5C4B980-6AD9-4393-9022-FC6AB8A3143D.htm?id={D5C4B980- La detención de tres generales abre una brecha entre el poder civil y militar en México. Para más información: http://www.bbc.co.uk/news/world-latin-america-18133808http://internacional.elpais.com/internacional/2012/05/18/actualidad/1337304528_943912.html México arresta líder de cartel que supuestamente está tras la masacre de Monterrey. http://www.bbc.co.uk/news/world-latin-america-18140844http://www.latimes.com/news/nationworld/world/la-fg-mexico-bodies-20120514,0,2098410.story Repsol no tiene éxito en su primer intento por encontrar petróleo en Cuba. Para más información: http://www.bbc.co.uk/news/world-latin-america-18124320 Repsol cancela las exportaciones de gas desde Argentina. Para más información: http://www.bbc.co.uk/news/world-latin-america-18127122 Corrupción en Bolivia hace que Morales vuelva a cambiar al jefe de la policía. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional /noticias/BA437319-03AB-408A-A19D-0BECB836CC3D.htm?id={ BA437319-03AB-408A-A19D-0BECB836CC3D} Tres mexicanos son condenados a muerte por narcotráfico en Malasia. Para más información: http://www.bbc.co.uk/news/world-asia-18100100 Toma posesión nuevo jefe de Policía en Honduras. Para más información: http://www.eluniversal.com.mx/notas/848737.html El periodista hondureño Alfredo Villatoro fue encontrado muerto. Para más información: http://edition.cnn.com/2012/05/16/world/americas/honduras-journalist-killed/index.html?hpt=wo_bn8http://www.bbc.co.uk/news/world-latin-america-18083550 Haití, entre el cólera y la parálisis política. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/19A02809-E2DD-48F1-A307-8041A9B6E6DA.htm?id={19A02809-E2DD-48F1-A307-8041A9B6E6DA}http://internacional.elpais.com/internacional/2012/05/17/actualidad/1337276825_158084.htmlhttp://www.miamiherald.com/2012/05/19/2807321/remnants-of-haitis-army-march.html#storylink=cpy Argentina dio a conocer nuevo memorial de la Guerra de las Malvinas. Para más información: http://www.bbc.co.uk/news/uk-18135404 Noreste de Colombia: choques con las FARC dejan al menos 12 militares muertos. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/7894A443-F4F7-4A70-B44A-C060FA5FA473.htm?id={7894A443-F4F7-4A70-B44A-C060FA5FA473}http://www.eluniversal.com.mx/notas/848734.html Candidato presidencial mexicano, Peña Nieto, presentó un "manifiesto" con los principios de su eventual gobierno. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/8857F115-D995-4E64-907D-78A99A2E98A1.htm?id={8857F115-D995-4E64-907D-78A99A2E98A1} Miles de mexicanos salen a la calle en contra del candidato Peña Nieto. Para más información:http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337480827_289958.html Instalan Comisión de la Verdad en Brasil para investigar crímenes de dictadura. Para más información: http://www.bbc.co.uk/news/world-latin-america-18087390ESTADOS UNIDOS / CANADÁDistintos medios cubren la campaña presidencial en Estados Unidos. Para más información: http://www.bbc.co.uk/news/world-us-canada-15949569 http://elpais.com/tag/elecciones_eeuu_2012/a/http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/DED6F01B-78A2-4AE6-8A73-3E966CDF2A06.htm?id={DED6F01B-78A2-4AE6-8A73-3E966CDF2A06}http://oglobo.globo.com/mundo/romney-encosta-em-obama-em-arrecadacao-de-campanha-4970694#ixzz1vdB1cknL Obama recibe apoyo de sectores que estaban al margen en elecciones. Para más información: http://www.eltiempo.com/mundo/estados-unidos/obama-recibe-apoyo-de-sectores-que-estaban-al-margen-en-elecciones_11836643-4 Violentos choques entre estudiantes y la policía en Quebec. Para más información: http://photoblog.msnbc.msn.com/_news/2012/05/17/11742456-quebec-moves-to-restore-order-as-striking-students-clash-with-police?lite Desvían vuelo en Estados Unidos por mujer que dijo tener artefacto implantado. Para más información: http://oglobo.globo.com/mundo/voo-desviado-nos-eua-por-motivo-de-seguranca-4969522#ixzz1vdB7bRXW http://www.eltiempo.com/mundo/estados-unidos/desvian-vuelo-en-ee-uu-por-mujer-que-dijo-tener-artefacto-implantado_11851821-4 Corrupción fluye libremente en la frontera de Estados Unidos con México. Para más información: http://www.latimes.com/news/nationworld/nation/la-na-border-corruption-20120513,0,5165934.storyDisidente chino recomienza su vida en Estados Unidos, su país guarda silencio. Para más información: http://edition.cnn.com/2012/05/19/world/asia/china-us-chen/index.html?hpt=wo_c2http://www.eltiempo.com/mundo/estados-unidos/disidente-chino-recomienza-su-vida-en-ee-uu-su-pas-guarda-silencio_11839682-http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337473690_210062.html Los recién nacidos blancos ya no son mayoría en Estados Unidos. Para más información: http://internacional.elpais.com/internacional/2012/05/17/actualidad/1337274105_586907.html Obama busca el apoyo de la OTAN a su estrategia para Afganistán. Para más información: http://www.nytimes.com/2012/05/20/us/obamas-journey-to-reshape-afghanistan-war.html?ref=world&gwh=617EC044AFC4D4AE851F916B4AA6F365http://internacional.elpais.com/internacional/2012/05/18/actualidad/1337365516_467431.htmlhttp://www.nytimes.com/2012/05/20/us/us-to-unveil-initiatives-to-bolster-nato.html?ref=world&gwh=B2D94B0606B7E89D5484093F2D5C286C http://www.eltiempo.com/mundo/estados-unidos/barack-obama-dice-que-salida-de-afganistn-no-debe-ser-una-estampida_11843221-4 Para Obama la Eurozona se debe enfocar en el crecimiento económico y el trabajo. Para más información: http://www.bbc.co.uk/news/world-us-canada-18135042 http://www.nytimes.com/2012/05/19/us/19iht-currents19.html?ref=world http://www.bbc.co.uk/news/world-us-canada-18135796 Obama presenta plan de seguridad alimenticia para África. Para más información: http://usa.chinadaily.com.cn/world/2012-05/19/content_15337343.htm EUROPA Distintos portales hacen referencia a la actual crisis económica en la Eurozona. Para más información: http://usa.chinadaily.com.cn/world/2012-05/20/content_15340739.htmhttp://www.bbc.co.uk/news/business-18094883 http://internacional.elpais.com/tag/zona_euro/a/http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337454283_695796.html http://bottomline.msnbc.msn.com/_news/2012/05/22/11805670-vicious-circle-europe-crisis-threatens-world-economy-oecd-says?lite http://www.economist.com/blogs/graphicdetail/2012/05/daily-chart-13 http://www.lemonde.fr/crise-de-l-euro/ Grecia entre el caos político y el derrumbe económico. Para más información: http://www.economist.com/node/21555567 http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/877DE393-32C5-4CC5-8A02-A522CFC9D415.htm?id={877DE393-32C5-4CC5-8A02-A522CFC9D415} http://www.latimes.com/news/nationworld/world/la-fg-greece-banks-20120520,0,235777.story Merkel pide a Grecia que subsane a la brevedad la inestabilidad política. Para más información: http://edition.cnn.com/2012/05/18/world/europe/greece-germany-politics/index.html?hpt=hp_t2 Serbia enfrenta la segunda vuelta de las presidenciales. Para más información: http://www.lemonde.fr/europe/article/2012/05/20/le-nationaliste-tomislav-nikolic-donne-en-tete-de-la-presidentielle-en-serbie_1704422_3214.html http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337522464_617545.html http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337510494_056245.html http://www.nytimes.com/2012/05/21/world/europe/serbian-presidential-elections.html?ref=world La denuncia de la limpieza étnica marca la apertura del proceso contra Mladic, el carnicero de Srebrenica. Para más información: http://www.latimes.com/news/nationworld/world/la-fg-mladic-trial-20120517,0,6653722.story http://www.eltiempo.com/mundo/europa/mladic-es-juzgado-por-muerte-de-musulmanes-en-srebrenica_11836645-4 http://internacional.elpais.com/internacional/2012/05/16/actualidad/1337148040_913451.html http://edition.cnn.com/2012/05/16/world/europe/robertson-mladic-justic/index.html?hpt=wo_bn9Terremoto sacude el norte de Italia. Para más información: http://www.lemonde.fr/europe/article/2012/05/20/au-moins-trois-morts-dans-un-seisme-dans-le-nord-est-de-l-italie_1704300_3214.html http://www.nytimes.com/2012/05/21/world/europe/earthquake-in-northern-italy.html?ref=world&gwh=8E237AD33D0F5E8E46AE9B062C9F502Dhttp://edition.cnn.com/2012/05/20/world/europe/italy-earthquake/index.html?hpt=wo_c2http://internacional.elpais.com/internacional/2012/05/20/actualidad/1337489255_970834.htmlhttp://www.bbc.co.uk/news/world-europe-18140543http://www.eltiempo.com/mundo/europa/cinco-mil-evacuados-tras-terremoto-en-italia_11846542-4http://oglobo.globo.com/mundo/cidades-italianas-atingidas-por-tremor-vao-receber-130-milhoes-4970870#ixzz1vdEvkhFR Miles de españoles protestan por recortes en educación. Para más información: http://www.nytimes.com/2012/05/20/opinion/sunday/spains-yearnings-are-now-its-agony.html?ref=world&gwh=5615EC81EBD9E52A32763B7DB59EDFB5 http://www.eltiempo.com/mundo/europa/espanoles-protestan-por-recortes-en-educacion_11850841-4 Sismo de 5,7 sacude la capital de Bulgaria. Para más información: http://www.eltiempo.com/mundo/europa/sismo-de-57-sacude-la-capital-de-bulgaria_11846801-4 http://www.eluniversal.com.mx/notas/848702.html http://www.nytimes.com/2012/05/20/world/europe/frankfurt-germany-protests-austerity-measures.html?ref=world Primera medida del Gobierno socialista francés: un 30% menos de sueldo. Para más información: http://internacional.elpais.com/internacional/2012/05/17/actualidad/1337269966_524573.html http://edition.cnn.com/2012/05/17/world/europe/france-politics/index.html?hpt=wo_bn9 Merkel destituye al ministro Röttgen tras su derrota en el Estado de Renania. Para más información: http://internacional.elpais.com/internacional/2012/05/16/actualidad/1337180794_362929.html Bomba en Italia dejó como saldo una estudiante muerta. Para más información: http://usa.chinadaily.com.cn/world/2012-05/20/content_15339766.htmhttp://www.nytimes.com/2012/05/20/world/europe/fatal-school-bombing-stokes-fears-of-new-italy-violence.html?ref=world&gwh=2EA47097F6019E82A292648550254BEE http://www.eltiempo.com/mundo/europa/bomba-en-brindisi-italia-dej-como-saldo-una-estudiante-muerta_11832821-4 http://edition.cnn.com/2012/05/20/world/europe/italy-blast/index.html?hpt=wo_c2 Rusia aceptaría cambio de régimen sirio sin fuerza. Para más información: http://usa.chinadaily.com.cn/world/2012-05/21/content_15340901.htm "El País" de Madrid analiza: "Italia malvive en el desconcierto". Para más información: http://internacional.elpais.com/internacional/2012/05/19/actualidad/1337455694_588810.html 7 personas enfrentan cargos de terrorismo por supuestamente pertenecer a la IRA. Para más información: http://www.nytimes.com/2012/05/20/world/europe/7-suspected-of-ties-to-ira-faction-are-charged-with-terrorism.html?ref=world&gwh=1227D495BFDA74AC40440613EA7B7F56 Dominique Strauss-Kahn, la caída vertiginosa de un libertino. Para más información: http://www.eltiempo.com/mundo/europa/dominique-strauss-kahn-su-caida-vertiginosa_11846586-4ASIA- PACÍFICO/ MEDIO ORIENTE Atentado de Al Qaeda mata a 112 soldados durante ensayo militar en Yemen. Para más información: http://oglobo.globo.com/mundo/governo-do-iemen-destitui-militares-ligados-saleh-4966159#ixzz1vdGOkL3e http://edition.cnn.com/2012/05/20/world/meast/yemen-clashes/index.html?hpt=wo_c2http://www.eltiempo.com/mundo/medio-oriente/atentado-de-al-qaeda-en-yemen-deja-70-muertos_11846521-4 http://www.eluniversal.com.mx/notas/848691.htmlhttp://www.latimes.com/news/nationworld/world/la-fg-yemen-bombing-20120522,0,2884842.story http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/5F554DE6-CC26-44B2-9DD6-CD028D66C892.htm?id={5F554DE6-CC26-44B2-9DD6-CD028D66C892} La OTAN entregará el mando de sus misiones de combate a los afganos a mediados de 2013. Para más información: http://diario.elmercurio.com/2012/05/22/internacional/_portada/noticias/DB7CA3BD-1E30-4A97-A19B-4D5196B48616.htm?id={DB7CA3BD-1E30-4A97-A19B-4D5196B48616} http://www.lemonde.fr/asie-pacifique/article/2012/05/20/deux-soldats-de-l-otan-tues-en-afghanistan_1704337_3216.html http://www.latimes.com/news/nationworld/world/la-fg-nato-summit-20120521,0,3696577.story Al menos 25 muertos deja el choque de dos trenes en la India. Para más información: http://www.eltiempo.com/mundo/asia/al-menos-15-muertos-deja-el-choque-de-dos-trenes-en-la-india_11848901-4 http://oglobo.globo.com/mundo/batida-de-trens-deixa-aos-menos-25-mortos-na-india-4968644#ixzz1vdEnsqGg Pakistán bloquea Twitter debido a un contenido 'blasfemo'. Para más información: http://edition.cnn.com/2012/05/20/world/asia/pakistan-twitter/index.html?hpt=wo_c2http://www.eltiempo.com/mundo/medio-oriente/pakistn-bloquea-twitter-debido-a-un-contenido-blasfemo_11837901-4http://worldnews.msnbc.msn.com/_news/2012/05/21/11786700-pakistan-blocks-twitter-over-blasphemous-content-but-fails-to-stop-tweets?lite Japón inaugura la segunda torre más alta del mundo. Para más información: http://oglobo.globo.com/mundo/japao-inaugura-torre-mais-alta-do-mundo-4967044 http://worldnews.msnbc.msn.com/_news/2012/05/22/11809861-tokyo-sky-tree-takes-root-as-worlds-second-tallest-structure?lite Continúa la brutal represión gubernamental en Siria. Para más información: http://www.bbc.co.uk/news/world-middle-east-17258397 http://oglobo.globo.com/mundo/rebeldes-acusam-governo-sirio-de-matar-dois-na-frente-de-monitores-4966442#ixzz1vdEs0S7J http://www.lemonde.fr/proche-orient/article/2012/05/20/une-roquette-explose-a-proximite-du-chef-des-observateurs-de-l-onu-pres-de-damas_1704403_3218.html http://www.latimes.com/news/nationworld/world/la-fg-syria-annan-20120509,0,6654876.story http://www.bbc.co.uk/news/world-middle-east-18138269 Corea del Norte libera a pescador chino. Para más información: http://behindthewall.msnbc.msn.com/_news/2012/05/21/11792486-chinese-fishermen-held-by-north-korea-released-but-questions-linger?lite http://www.bbc.co.uk/news/world-asia-china-18141009 La ONU intenta llegar a un acuerdo con Irán sobre desarrollo nuclear. Para más información: http://worldnews.msnbc.msn.com/_news/2012/05/22/11805208-un-nuclear-chief-deal-reached-with-iran-over-suspected-weapons-program?lite http://www.bbc.co.uk/news/world-middle-east-18140539 Hackers iraníes se responsabilizan de ataque cibernético a la NASA. Para más información: http://www.msnbc.msn.com/id/47522497/ns/technology_and_science-security/#.T7vvjFK1uw4 Terremoto de 6.1 grados sacude la región de Honshu en Japón. Para más información: http://usa.chinadaily.com.cn/world/2012-05/20/content_15340479.htm China expande a nuevas ciudades el impuesto a las propiedades. Para más información: http://usa.chinadaily.com.cn/china/2012-05/10/content_15269760.htm "China Daily" analiza: "China y el repunte de sus exportaciones" . Para más información: http://usa.chinadaily.com.cn/business/2012-05/20/content_15339611.htm Presidente de Sri Lanka libera al General Sarath Fonseka. Para más información: http://www.bbc.co.uk/news/world-asia-18127712 Según el ministro de finanzas iraní los precios del petróleo seguirán reflejando las sanciones económicas. Para más información: http://edition.cnn.com/2012/05/20/world/meast/iran-nuclear/index.html?hpt=wo_c2 ÁFRICA Histórica caída en la mortalidad infantil en África. Para más información: http://www.economist.com/node/21555571 Egipto vive unas cruciales elecciones presidenciales. Para más información: http://www.economist.com/node/21555607http://diario.elmercurio.com/2012/05/22/internacional/internacional/noticias/CE137D6C-34FD-439F-B9C7-1A6A78B4767E.htm?id={CE137D6C-34FD-439F-B9C7-1A6A78B4767E}http://worldnews.msnbc.msn.com/_news/2012/05/22/11810404-egypts-elections-a-struggle-between-secularism-and-political-islam-and-how-it-may-transform-the-middle-east?litehttp://www.latimes.com/news/nationworld/world/la-fg-egypt-election-campaign-20120521,0,2977866.story Murió el único libio condenado por atentado en Lockerbie. Para más información: http://www.latimes.com/news/nationworld/world/la-fg-libya-lockerbie-bomber-20120521,0,4044827.story http://www.lemonde.fr/afrique/article/2012/05/20/le-libyen-al-megrahi-condamne-pour-l-attentat-de-lockerbie-est-mort_1704367_3212.htmlhttp://edition.cnn.com/2012/05/20/world/africa/obit-lockerbie-bomber/index.html?hpt=hp_t1 Nigeria entre la inflación y la escasez de alimentos. Para más información: http://usa.chinadaily.com.cn/world/2012-05/16/content_15310965.htm Líder de Malí hospitalizado tras que protestantes atacaran palacio presidencial. Para más información: http://worldnews.msnbc.msn.com/_news/2012/05/21/11796109-mali-leader-in-hospital-after-protesters-attack-presidential-palace?lite Sudan libera a cuatro extranjeros capturados en zona de disputa. Para más información: http://www.bbc.co.uk/news/world-africa-18137033 OTRAS Líderes del G8 se comprometen con crecimiento y una eurozona unida. Para más información: http://edition.cnn.com/2012/05/19/world/obama-g8-nato/index.html?hpt=wo_c2http://usa.chinadaily.com.cn/world/2012-05/20/content_15338533.htmhttp://www.eltiempo.com/mundo/estados-unidos/lderes-del-g8-se-comprometen-con-crecimiento-y-una-eurozona-unida_11835102-4 http://www.latimes.com/news/nationworld/world/la-fg-g8-economy-20120520,0,817522.story"The Economist" presenta su informe semanal: "Business this week".Para más información: http://www.economist.com/node/21555625
Marx has a threefold objective in "On the Jewish Question": to respond to Bruno Bauer's views on the same issue; to give us his own standing on the matter of the political emancipation of Jewish populations in Germany and the rest of Europe, while at the same time defining what political emancipation means for each citizen, no matter the religion, in a modern State; and lastly, to show us how political emancipation is not enough and how actual freedom (political plus social) is accessible to all once a new, final and imperative kind of emancipation is obtained: human emancipation. This paper will be divided into two parts: the first one will try to briefly review and explain Marx's text. Particular attention will be given to the differentiation between political and human emancipation and its implications. In this section, Marx's views on Judaism will be clarified by analyzing them on their proper socio-historical context. In the second one, an interesting and, hopefully, appropriate exercise will be put into consideration: taking into account Marx's concerns regarding the possibility of inclusion of a religious minority into the public spheres of a secular State, the Jewish question of 19th century's Europe will be altered into the Muslim question of 21st century's Europe. According to Yoav Peled the main difference between how Bauer and Marx confront the issue of Jewish emancipation is that the former one considers the problem as a theological one, while the latter does it as a sociological one (1). Bauer affirms that not only the Jews are longing for political emancipation, meaning being recognized by the State as equal citizens; but also the rest of the Gentile population is awaiting such recognition. The State cannot emancipate Jews if it still has not emancipated the rest. The Jewry cannot obtain full citizenship if there are no citizens. In order to attain political emancipation the State has to become a secular one, not to recognize any religion as its official one and to extend freedom of religion to all of its citizens. Religious freedom would require religion's removal from the public sphere and its "ostracism" into a private creed. This privatization of religion would eventually abolish it. Nevertheless, Bauer does not consider the Jews capable of becoming free because he does not consider Judaism able to become a private creed. Bauer characterizes Judaism as a religion of law not as, like Christianity, areligion of faith. Being a religion based on actions and not on beliefs would completely be opposed to freedom of religion, to its own removal from the public sphere. Judaism could not become free because there is a chance that its laws would contradict the laws of the State. Marx, instead, affirms that Jews (and Christians), in order to be really emancipated do not have to abandon Judaism in a theological way, but have to do it in a sociological manner. Political emancipation as stated by Bauer is not the final possible form of emancipation, but it is the last possible form of emancipation within the framework of the prevailing social order. For example, according to Marx the citizens of the United States of America, which at the time was the best case of a modern secular State, still practiced, and needed to practice, their religious beliefs as private creeds. Then, Bauer was wrong; religion survived the test and did not disappear after political emancipation. As reported by Marx this happened because when religion is expulsed from the sphere of public law to that of private law, religion becomes the spirit of civil society and the essence of differentiation which leads to, and presupposes, inequality. Political emancipation divides the human being into two antagonistic spheres: the individual, who is egoistic by nature and based in inequality and corresponds to civil society; and the citizen, who is based in common solidarity and equality and complements with the State. This separation can only be overcome by human emancipation. Human emancipation is the final and real kind of reachable and desired emancipation by all human beings. Human emancipation would erase all deficiencies that are found in civil society: private property, insecurity and religion. Human emancipation would, then, end social inequality. Only then, humans would achieve real and total freedom. Only when the individual and the citizen would synthesize their antagonisms in the species-being would humanity be free from all its social and political constraints and a truly democratic State would appear. (2)Marx's views on Judaism have been defined as anti-Semitic by several critics; but it is not the case (3). First of all, Marx was a strong advocate for political emancipation to the Jewish communities in Europe, especially in Germany, and he believed, in opposition to Bauer, that the Jewry was fully capable of becoming citizens in a secular State by privatizing their creed. Although, it has to be said that Marx, like Bauer, considered Judaism to be a religion based on laws; he did not directly consider the case if Judaism could withstand the transformation to a private form. Orthodox Jews, for example, would not become suitable for citizenship in the modern secular State. Because Marx could not resolve this argument in a direct form he chose to solve it by taking Judaism in its socio-historical context instead than in a purely theological way. To Marx Jews have embodied the mercantile spirit in a natural economy dominated Europe (4). Jews did not choose to be merchants or entrepreneurs: feudal society limited them to those kinds of activities. They could not legally own land or be members of any corporate guild. Jews could only deal with money or goods exchange(5). Then, Jews could only be considered as bourgeois, as capitalists, as financiers. Even if, like Marx says, the Jewish mercantile particularity had already generalized through the Christian world and there was no economic basis for distinguishing between Jews and Gentiles, which allowed the Jews to practically self-emancipate by the "Judaization" of society; the general public was still perceiving Judaism as a synonymous of "merchants"(6). It is rather interesting to note that in 1850 half of all entrepreneurs in Berlin were Jews and that in 1861 58% of the Prussian Jewry was engaged in commerce and credit, while only 2% of Christians was similarly employed (7). When Marx calls for the abolition of Judaism, he is calling for the abolition of the economic activity that was a reflection of the Jews social-historical role in society; he is calling for the end of the mercantile/capitalist elements that produce social inequality. The abolition of Judaism means the abolition of all religions through the correction of the secular defect of civil society(8). Finally, Marx's views on the political emancipation of a religious minority and of social emancipation as the only way to end all inequalities and distinctions could be helpful in order to understand the current Muslim Question that is concerning much of Europe. The Muslim question is significantly different from 19th century's Jewish question. Jews were asking for the State's recognition of the same basic constitutional rights that Christians already, or were about to, benefited from. Additionally, liberal-secularists, like Bauer, were concerned about Judaism's capability to remove their religious practices from the public sphere and privatize them. According to them, it was essential for the survival of the modern secular State that its citizens should exclude their religious distinctiveness from all of their public interactions with the State or with other fellow citizens. Today, Muslims in Europe enjoy all of the individual and social rights that are recognized in each of the European Constitutions; meaning political emancipation is not an issue. It is Islam's interactions with the secular, and almost irreligious, European public spheres that has become on of the most fervent debates in the last few years. Such debate extremely overcomes the purpose of this article, but a few points should be taken into account regarding the Muslim question and the relevance of Marx's work on the matter. Marx, just like with the political emancipation of the Jews, would not have been able to directly confront the possibility of a real privatization of Islamic beliefs, because he would have faced the same issue that arose in the Jewish question: Islam, like Judaism, is a religious of laws. As it has been said, a religion of laws will almost certainly contradict the laws of a secular State and would not be able to refrain from interrelate with the public sphere. For example, teachers wearing a Muslim veil or turban in public schools; Muslim women wearing burqas in public facilities; the introduction of Sharia law in order to legalize social relationships within Muslim communities and in their relations with non-Muslim communities; etc., are challenges to the secular State. Several European countries are juggling between the right of freedom of religion and absolute secularism(9): France chooses to ban burqas in public spaces; the Netherlands to expel teachers from public schools that insisted in wearing veils or turbans in class; Italy to reform family law in order to stop "honor killings" among Muslim families; etc. But like with Judaism, Marx would overcome Islam's inability to privatize its creed by arguing that such incapability is a symptom of the antagonism between civil society (the individual egoistic man) and the State (the solidary citizen) and that will never be surpassed until human emancipation is obtained. Interestingly enough, while during the 19th century Jews were an equivalent to bourgeois and entrepreneurs, Muslims of the 21st century, on the other hand, are identified with other kinds of socio-economic characterization. Muslims are identified either as proletarians or as lumpenproletarians. Remarkably, the occupational standing of 84% of Muslims living in Germany is either blue or white collar; compared to just 40% of non-Muslims Germans (10); 20% of young non-Muslim French are unemployed compared to 50% of young French Muslims(11); 9% of non-Muslim Dutch are unemployed, while 30% of Dutch Muslims are jobless(12); 10% of non-Muslim Belgians live below the poverty line, while 60% of Muslim Belgians are poor(13); 15% of non-Muslim British households are in poverty, but that percentage ascends to 55% when Muslim British households are considered(14). In Europe 80% of Muslim men are employed in low-skill/low-wage jobs and in routine manual and service occupations, only 45% of non-Muslim men are employed in the same kind of jobs(15). Finally, when the Human Development Index is taken into account and it is divided among the Muslim and non-Muslim population in the European countries it is evidenced that the standard of living of Muslim communities is significantly lower than that of the rest (16). This brief and expedited socio-economic context of Muslims in Europe would be employed by Marx in order to circumvent Islam's inability to privatize its creed: Muslims, although they live in modern secular States and enjoy political emancipation, persist in carrying on with their religious practices in public spaces, and sometimes in opposition to public laws, because they are suffering social inequality; they are suffering from not attaining human emancipation. Of course, all human beings lack of human emancipation, not only Muslims in Europe, but it is Muslims' special socio-economic situation in Europe that creates a secular deficiency from political emancipation and prevents their religion's transformation into a private creed. Jews did not have political emancipation and were, in their majority, entrepreneurs, which gave them a better socio-economic standing and allowed them to privatize their religion once political emancipation was conquered. Most of European Muslims, in contrast, are proletarians and, in worst cases, lumpenproletarians (17)and even if they enjoy political emancipation they find themselves in a position characterized by an extreme social inequality, that does not allow many of them to privatize their creed (18). Only through human emancipation and social equality they would be able to negate their religious differentiation; because in a true democratic State, a communist State according to Marx, communism itself would act as a religious belief and manner of living. That is, perhaps, how Marx intended to accomplish the abolition of all religions: by the emergence of a new politically and socially equal "religion for all human beings", that of communism.(1) Peled Yoad; "From Theology to Sociology: Bruno Bauer and Karl Marx on the Question of Jewish Emancipation";History of Political Thought; Vol. XIII, No. 3, Autumn, 1992. (2) Marx borrows the concept of species-being from Feuerbach. It seems to be implied in the text, although it is more possible to be influenced by later Marx's texts, that revolution is the mean to obtain human emancipation; the mean that those who suffer from social inequality will use in order to end that suffering. Once human emancipation is reached then the democratic/communist State is at hand. Again, this is not actually said in On the Jewish Question. (3) See Flannery Edward, Antisemitism: Myth and Hate from Antiquity to the Present, Palgrave Macmillan, London, 2005, pp.154-157; and Lewis Bernard, Semites and Anti-Semites: An Inquiry into Conflict and Prejudice, W. W. Norton & Company, New York, 1999, pp. 112.(4) Peled Yoad; "From Theology to Sociology: Bruno Bauer and Karl Marx on the Question of Jewish Emancipation"; History of Political Thought; Vol. XIII, No. 3, Autumn, 1992, pp. 475. (5) It was this image of the "financial Jew", embodied in the Rothschild dynasty, which begot the western anti-Semitic wave of the 19th and 20th century. See Arendt, Hannah, The Origins of Totalitarianism, Benediction Books, New York, 2009; Ferguson Niall, The Ascent of Money: A Financial History of the World, Penguin, New York, 2009; Ferguson Niall, The House of Rothschild, Penguin, New York, 2000; Landes David,Dynasties: Fortunes and Misfortunes of the World's Great Family Businesses, Penguin, New York, 2007.(6) Actually, the word "Judentum" came to be a synonymous with commerce.(7) Sorkin David, The Transformation of German Jewry, 1780-1840, Wayne State University Press, New York, 1999, pp. 108-9.(8) Peled Yoad; "From Theology to Sociology: Bruno Bauer and Karl Marx on the Question of Jewish Emancipation"; History of Political Thought; Vol. XIII, No. 3, Autumn, 1992, pp. 481.(9) For more about the interaction of Muslim minorities and political liberalism in a Rawlsian version see Benhenda, Mostapha, "For Muslim Minorities, it is Possible to Endorse Political Liberalism, but this is not Enough", Journal Of Islamic Law and Culture, Vol. 11, No. 2, May 2009, pp. 71-87. The article concludes that almost all Muslim minorities could and will endorse political liberalism, but many will not be able to do it because of a religious normative prohibition to reform their doctrine.(10) "Muslim Life in Germany", Federal Office for Migration and Refugees, German Government, http://www.bamf.de/SharedDocs/Anlagen/EN/Migration/Publikationen/Forschung/Forschungsberichte/fb6-muslimisches-leben,templateId=raw,property=publicationFile.pdf/fb6-muslimisches-leben.pdf(11) "Muslims in Europe", Open Society Institute; http://www.soros.org/initiatives/home/articles_publications/publications/muslims-europe-20091215/a-muslims-europe-20100302.pdf(12) Ibid.(13) Ibid.(14) Ibid.(15) Ibid.(16) For example, the HDI of Spain, Italy, Great Britain, France, Germany and Sweden are: 0,955; 0,951; 0,947; 0,961; 0.947 and 0,963 respectively; while the HDI of their respective Muslim communities are: 0,841; 0, 848; 0, 830; 0, 850; 0, 860; 0,912. Available at the European Social Survey http://ess.nsd.uib.no/ (17) Loïc Wacquant would call them "urban outcasts" or marginal. See Wacquant Loïc, Urban Outcasts: A Comparative Sociology of Advanced Marginality, Polity, Cambridge, 2007; Wacquant Loïc, Prisons of Poverty, University of Minnesota Press, Minneapolis, 2009; Wacquant Loïc, Los Condenados de la ciudad. Gueto, peripherias, Estado, Siglo XII Editores, Buenos Aires, 2007.(18) Certainly they are more religious than Christian and Jewish Europeans because they are perceived as a marginalized minority and in fierce competition with non-Muslim proletarians. It is civil society that enforces religious differentiation on them.*Estudiante de Doctorado, New School for Social Research, New YorkMaestría en Estudios Internacionales, Universidad Torcuato Di Tella, Buenos AiresÁrea de Especialización: Procesos de formación del Estado moderno, sociología de la guerra, terrorismo, genocidio, conflictos étnicos, nacionalismos y minorías.
