version of author 2012 (not exactly the one published 2014) This article shows the history of the expression "racial democracy" in the sociological literature in Brazil. This term, generally associated with the idea of 'myth', is regularly used in studies on racial relations with a lot of uncertainty in the definitions. The text first reproduces the origins of this expression by minimising the role played by Gilberto Freyre. He then looked at developments in its use, focusing on UNESCO surveys in the 1950s and Florestan Fernandes' texts in the 1960s. ; International audience This article aims to reconstruct the history of the term "racial democracy" in the sociological literature in Brazil. This term, usually associated with the idea of "myth", is used in many studies of race relations without the meaning of the phrase being clearly given. The text retraces its origins in particular by showing that they are not really to be traced to Gilberto Freyre. Then it looks at the evolution of its use laying emphasis the UNESCO's researchs in the 1950s and the texts of Florestan Fernandes in the 1960s ; version of author 2012 (not exactly the one published 2014) This article shows the history of the expression "racial democracy" in the sociological literature in Brazil. This term, generally associated with the idea of 'myth', is regularly used in studies on racial relations with a lot of uncertainty in the definitions. The text first reproduces the origins of this expression by minimising the role played by Gilberto Freyre. He then looked at developments in its use, focusing on UNESCO surveys in the 1950s and Florestan Fernandes' texts in the 1960s. ; version d'auteur 2012 (ne correspond pas exactement à celle publiée n 2014) Cet article retrace l'histoire de l'expression " démocratie raciale " dans la littérature sociologique au Brésil. Ce terme, associé en général à l'idée de " mythe ", est régulièrement utilisé dans les études sur les relations raciales avec beaucoup de flou dans les définitions. Le texte reconstitue ...
Claiming responsibility is not exclusively ethical or moral, but also political and ideological. The topic of the writer's responsibility is at the heart of the main debates in the period 1914-1945. The French Intelligentsia stated its stand on the effective and active engagement of the intellectuals under the circumstances of having taken part in history. Until the end of the 1920s, intellectual commitment was feeble. It was only after the end of the 1930s that the intellectual commitment was "theorized", gradually taking off to culminate with Sartre after the Second World War – the great figure of the intellectual committed. ; info:eu-repo/semantics/publishedVersion
A lawyer can settle conflicts of legal provisions through the application of several rules. They can be used like universal tools, in every juridical domain. The aim of the operation consist in determining the law which has to be applied. Each behavior can be translated in juridical terms. In this way, only one set of laws has to be taken into account. The lawyer can use the principles created by doctrine and precedents in order to solve conflicts of legal provisions. The article 2 of the Civil Code is the foundation of them. In the intellectual property domain, the legislator can intervene and suggest transitory provisions. The judge is not allowed to enforce the law retroactively, no matter the facts or the acts under consideration. The purpose of this investigation lies in the adaption of these rules for intellectual property issues. Therefore, "vested interests" and "legal status" concepts are confronted with specificities of intellectual property as such a corpus o findependent rules. In a certain extent, there is a link between this discipline and the law of property. When the lawyer has to choose the law to apply, there are disturbing parallels to be made. He may easily make a mistake. Furthermore, the concepts of "declaratory act", "softer penal act", "public order law", and "proceedings act" can be used to resolve special problems in the intellectual property domain. When a conflict of legal provisions is under discussion, the judge has to ensure a certain security of the procedure. The judge must always be able to justify precisely his choice. It's a significant guarantee for any persons subject to trial. It has been widely recognized that intellectual property offers a large selection of rights. As a result, the judge is tempted to follow several different lines of thought and case law on the subject is not always uniform. On the contrary, legal precedents could be unified if the judge has used the "legal status" concept. It should be written in an efficient way : "to be entitled to exercise an ...
A lawyer can settle conflicts of legal provisions through the application of several rules. They can be used like universal tools, in every juridical domain. The aim of the operation consist in determining the law which has to be applied. Each behavior can be translated in juridical terms. In this way, only one set of laws has to be taken into account. The lawyer can use the principles created by doctrine and precedents in order to solve conflicts of legal provisions. The article 2 of the Civil Code is the foundation of them. In the intellectual property domain, the legislator can intervene and suggest transitory provisions. The judge is not allowed to enforce the law retroactively, no matter the facts or the acts under consideration. The purpose of this investigation lies in the adaption of these rules for intellectual property issues. Therefore, "vested interests" and "legal status" concepts are confronted with specificities of intellectual property as such a corpus o findependent rules. In a certain extent, there is a link between this discipline and the law of property. When the lawyer has to choose the law to apply, there are disturbing parallels to be made. He may easily make a mistake. Furthermore, the concepts of "declaratory act", "softer penal act", "public order law", and "proceedings act" can be used to resolve special problems in the intellectual property domain. When a conflict of legal provisions is under discussion, the judge has to ensure a certain security of the procedure. The judge must always be able to justify precisely his choice. It's a significant guarantee for any persons subject to trial. It has been widely recognized that intellectual property offers a large selection of rights. As a result, the judge is tempted to follow several different lines of thought and case law on the subject is not always uniform. On the contrary, legal precedents could be unified if the judge has used the "legal status" concept. It should be written in an efficient way : "to be entitled to exercise an intellectual property right". The independence of the discipline is confirmed and its internal disparities disappear. The "vested interests" concept does not seem to be appropriate to the characteristics of intellectual property. Moreover, the concept of "public order law" doesn't square properly with intellectual property issues. The concept of "proceedings act" is delicate to use. Lastly, it appears that the concept of "declarative law" is implicitly used by judges to prove the retroactivity of the law. Finally, the concept of "codification act" should be applied to this situation. ; Le droit transitoire est une discipline dont la vocation est universelle. Cet ensemble de règles a pour finalité de permettre la découverte de la loi applicable à un fait ou un acte donné. Tout comportement a une traduction juridique, même neutre, selon une norme unique. À ce titre, peu importe le domaine du Droit concerné. De nombreuses règles, forgées par la doctrine et la jurisprudence à partir de l'article 2 du Code civil, permettent à l'interprète de la loi nouvelle de décliner le principe de non rétroactivité selon les spécificités d'une espèce. Par exception, le législateur peut proposer lui-même des dispositions transitoires, qui s'avèrent pour la plupart, en droit de la propriété intellectuelle, conformes au principe de sécurité juridique. D'une manière générale, l'opération de qualification nécessaire porte sur l'acte ou le fait étudié ou bien sur la norme nouvelle elle-même. L'étude menée a pour objet la transposition de cette opération de qualification au sein du domaine précis de la propriété intellectuelle. Dans cette optique, les notions de « droit acquis » et de « situation juridique » sont confrontées aux spécificités de la discipline, dont la filiation apparente avec le droit des biens est parfois source d'erreurs. En plus de ces qualifications qui se rapportent aux éléments saillants d'une espèce donnée, sont également recherchées en droit de la propriété intellectuelle les illustrations des qualifications classiques de « loi interprétative », de « loi pénale plus douce », de « loi d'ordre public » et de « loi de procédure ». Leur signification transitoire est appréciée au regard de l'exigence de sécurité juridique, fil conducteur de toute discussion relative à la résolution d'un conflit de lois dans le temps. Au cours de cette étude, les systèmes de protection très disparates qu'offre le droit de la propriété intellectuelle à tout créateur ou « découvreur », apparaissent comme autant de facteurs d'une diversité jurisprudentielle gênante. À l'inverse, le mécanisme de réservation d'une chose intellectuelle semble constituer un dénominateur commun intéressant. Celui-ci trouve une traduction efficace avec la notion de « situation juridique » écrite de cette manière : « titularité d'un droit de propriété intellectuelle ». Par suite, l'indépendance de la matière se confirme et ses disparités internes sont gommées. Seulement, si l'exigence de sécurité juridique commande de retenir la notion de « situation juridique », il convient, au contraire, de se méfier de la notion de « droit acquis ». De plus, il est constaté que l'utilisation de la notion de «loi d'ordre public » n'est pas conforme à l'exigence de sécurité juridique, quand le maniement de la qualification de « loi de procédure » se révèle souvent délicate. Enfin, la notion de « loi interprétative » semble implicitement justifier de nombreux choix jurisprudentiels, orientés par l'absence de nouveauté manifeste de la norme nouvelle. Il convient alors de proposer la qualification de « loi de codification ».
Der Artikel enthält Zusammenfassungen nur in Englisch und Französisch ; Claiming responsibility is not exclusively ethical or moral, but also political and ideological. The topic of the writer's responsibility is at the heart of the main debates in the period 1914-1945. The French Intelligentsia stated its stand on the effective and active engagement of the intellectuals under the circumstances of having taken part in history. Until the end of the 1920s, intellectual commitment was feeble. It was only after the end of the 1930s that the intellectual commitment was "theorized", gradually taking off to culminate with Sartre after the Second World War – the great figure of the intellectual committed. ; Revendiquer une responsabilité n'est pas exclusivement d'ordre éthique et moral, mais aussi politique et idéologique. Le thème de la responsabilité de l'écrivain est à l'origine des principaux débats de la période 1914-1945. L'intelligentsia française se prononce au sujet de l'engagement effectif et actif de l'intellectuel dans des circonstances où ils ont pris part à l'histoire. Jusqu'à la fin des années 20, l'engagement intellectuel se fait faiblement sentir. Ce n'est qu'après la fin des années 30 que l'engagement intellectuel est « théorisé », prenant peu à peu, son envol pour en arriver à son apogée, après la Deuxième Guerre mondiale avec Sartre - grande figure de l'intellectuel engagé.
This text is dedicated to the memory of Jacques Girin, a great knowledge of Popper's work. Although autumn, the night on Cambridge is cold. It is Friday 25 October 1946. In the afternoon, Wittgenstein held his seminar, which takes place twice a week, in a tour of Whewelle's Court. On that day, the theme was: "What is talking about yourself?". Then Wittgenstein quickly took a few vegetarian sandwiches. At 16 p.m. in Trinity, in the very room where Newton worked, whose laws long held to be definitive and intangible were finally falsified, Karl Popper and Bertrand Russell took tea. Popper was then invited to a high table at King's College. ; Ce texte est dédié à la mémoire de Jacques Girin, grand connaisseur de l'oeuvre de Popper. Quoiqu'automnale, la nuit qui est tombée sur Cambridge est froide. C'est le vendredi 25 octobre 1946. Dans l'après-midi, Wittgenstein a tenu son séminaire qui a lieu deux fois par semaine, dans une tour de Whewell's Court. Ce jour-là, le thème était : « Qu'est-ce que se parler à soi-même ? ». Puis Wittgenstein a pris rapidement quelques sandwichs végétariens. A 16h, à Trinity, dans la pièce même où travaillait Newton, dont les lois tenues longtemps pour définitives et intangibles ont été finalement falsifiées, Karl Popper et Bertrand Russell ont pris le thé. Popper a ensuite été invité à une high table à King's College.
Our doctoral dissertation traces the intellectual history of the American criticalthought journal Telos from 1968 to 2001. Through our critical narrative, we intend tounderstand, in the weberian sense, the significant ideological evolution of the publicationorganization,which, in less than thirty years, moved from a neo-Marxist position affiliatedwith the American New Left to a populism related to the European New Right. Our workinghypothesis is that the link between Telos and the Critical Theory of the Frankfurt School isdecisive to understand its evolution and write its history. Our thesis is that Telos is adissenting organ of "North-American Critical Theory" (Mooney, Calhoun) expressed as a"critical traditionalism" that acts as a synthesis between various trends of contemporarycritical theory. As a synthesis, the telosian theory overcomes the legacy of the old Criticaltheory in a dual relationship of integration and negation. Ultimately, Telos produces its owncriticism, another critical theory. ; Notre thèse d'analyse des idées politiques retrace l'histoire intellectuelle de larevue de pensée critique étasunienne Telos de 1968 à 2001. A travers notre travail denarration critique, nous cherchons à comprendre, au sens wébérien, l'évolution idéologiquesignificative de la publication-organisation, qui est passée en moins de trente ans d'unpositionnement néo-marxiste affilié à la Nouvelle gauche américaine à un populisme prochede la Nouvelle droite européenne. Notre hypothèse de travail est que le rapport que Telosentretient avec la Théorie critique de l'Ecole de Francfort est déterminant pour comprendreson évolution et écrire son histoire. Nous défendons ici la thèse que Telos constitue unorgane dissident de « théorie critique nord-américaine » (Mooney, Calhoun) qui s'exprimesous la forme d'un « traditionalisme critique » qui tient lieu de synthèse entre différentesbranches de théorie critique contemporaine. En tant que synthèse, la théorie telosiennedépasse l'héritage de la vieille Théorie critique ...
National audience the purpose of this article is to examine one of the scenes of intellectual engagement at the time of the Dreyfus case, namely the Popular Universities. The author shows how these experiences, initiated by militant workers, have been extended and transformed by the involvement of intellectuals in the public arena. The legacy of these experiences has now been measured to understand how intellectuals have actually been configured. The political commitment of intellectuals is embodied in the creation of independent forums for discussion needed to form critical thinking. ; Summary: the purpose of the article is to analyze the way the intellectuals were engaged in popular universities at the time of Dreyfus' case. The author aims at discussing how these experiences founded by engaged workers, were supported and transformed by the intervention of intellectuals. It is important to evaluate the heritage of these experiences in order to understand what the Intellectuals' position was. Their political commitment is characterized by the creation of independent places able to stimulate a critical thought. ; National audience the purpose of this article is to examine one of the scenes of intellectual engagement at the time of the Dreyfus case, namely the Popular Universities. The author shows how these experiences, initiated by militant workers, have been extended and transformed by the involvement of intellectuals in the public arena. The legacy of these experiences has now been measured to understand how intellectuals have actually been configured. The political commitment of intellectuals is embodied in the creation of independent forums for discussion needed to form critical thinking. ; National audience l'objet de cet article est d'examiner l'une des scènes d'engagement des intellectuels au moment de l'affaire Dreyfus, à savoir les Universités Populaires. L'auteur montre comment ces expériences, initiées par des ouvriers militants, ont été prolongées et transformées par l'intervention des intellectuels ...
1. Man 2. The Traveller 3. The researcher, the penseur4. Publicist and politician 5. The writer: romancier and dramaturge6. Conclusion test ; International audience ; 1. Man 2. The Traveller 3. The researcher, the penseur4. Publicist and politician 5. The writer: romancier and dramaturge6. Conclusion test ; 1. L'homme2. Le voyageur3. Le chercheur, le penseur4. Le publiciste et l'homme politique5. L'écrivain : le romancier et le dramaturge6. Essai de conclusion
International audience The issue of the African intellectual has a current relevance, because of the status of the intellectual in the modern African states. Does the African intellectual only represent the continuation of the western cultural and intellectual imperialism in Africa or is he/she the person who can lead his community to a real freedom? How is it possible to define and to characterize the African intellectual today? How is it possible to envision educational systems in Africa, able to produce intellectuals to serve Africa in a globalized world? The article examines these questions from a historical perspective and underlines the distinction between being a graduate and being an intellectual. It suggests a reconsideration of the role of the school and education in Africa. Education in Africa needs to be related to the African context and the challenges faced by African peoples, rather than to replicate western paradigms, in order to train educated Africans for the sake of 21st century's Africa.
After the Second World War, the effervescence which characterized Africa was partly due to men and women trained in western education and called intellectuals. Indeed, they advocated for significant changes within the colonial empires. Talking about African intellectuals at that time, is to refer to those who used their knowledge as a weapon against any kind of structural domination as well as the concepts and ideas related to that. It is in this wake that Alioune Diop (1910-1980) is situated. He is, may be, one of the less known but one of the most important African intellectuals of the 20th century, due to his commitment that still has impact on Africa today.The initiatives of Alioune Diop as African intellectual aimed to promote the African cultural renascence by valorizing the African identity and legacy, and by considering some positive aspects of the encounter between Africa and the West. In order to achieve this goal, he brought together intellectuals from Africa and African Diaspora, and provided them with an important tool in producing and disseminating knowledge, in a context which was a particular difficult one. Indeed, he founded Présence Africaine as an intellectual review in 1947, also as the first francophone publishing house in 1949, and then as an intellectual movement. He also initiated dialogue between African intellectuals and western intellectuals mainly regrouped within the European Society of Culture (SEC). In the wake of the African cultural renascence, Alioune Diop committed himself in reconciling the 'African identity' namely what African peoples possessed and expressed in their way of life and 'Christianity'. The dissertation particularly considers Catholicism, as a westernized expression of Christianity imported from Europe and presented as incompatible with the African way of life, from the very beginning of the Christian mission of the 19th century in Africa. For this Christian mission, it was impossible to be Christian and African rooted in his cultural identity at the same time. So, many African Christians got westernized and rejected their values, as inconsistent to Christianity. The PhD dissertation which encompasses intellectual history, religious history, political history and art history, by focusing on Alioune Diop, emphasizes the importance of the intellectual biography ("biographie intellectuelle"), as a method of approach and investigation in African history. In the particular context of the 20th century in Africa which witnessed an important development of knowledge as resulting from the commitment of the African intellectuals, this method is relevant in studying African personalities. The intellectual biography of Alioune Diop not only shows his contribution, but also the influence of his intellectual journey in contemporary Africa. In order to demonstrate the importance of the intellectual biography of Alioune Diop in understanding the way the conflicting concepts and realities "African identity" and "Catholicism" needed to be reconciled, the dissertation has dealt with many archives. One of its originality has been the archives of "Présence Africaine" exploited for the first time. The dissertation suggests that there is another side of the commitment of Alioune Diop, less known but which is however a key of comprehension of his initiatives: Christian religion. Indeed, he was also interested in religions, especially Christianity he considered as able to contribute in overcoming the challenges posed to Africa especially after the Second World War as well as in restoring the African dignity. Therefore, a particular attention was paid to Christianity in the events he initiated and organized. Besides, his own experience was marked by religion, for he was firstly Muslim and then became Catholic Christian. For Alioune Diop, it was necessary that Africans overcome the conflict introduced between this religion and Africa by European missionaries.With regard to Catholicism in particular, as a part of the western identity and whose sense means universal, it was important for it to meet the requirements of dialogue not only because the universal is not conceivable without dialogue, but also because the political context of Africa at that time called for that. Indeed, the fight for freedom and independence following the Second World War would have precluded the development of Catholicism if remained opposed to African identity. Therefore, Alioune Diop acted in order to create the possibility of dialogue and reconciliation between African identity and Catholicism, through congresses, conferences, workshops, and many other reflections he initiated. Thus, "African identity and Catholicism", in the intellectual journey of Alioune Diop underlines the necessity to bring together the African reality and the positive aspects of the western legacy, in order to build a real independent Africa which needed both contributions. This also implies the deconstruction of all the categories related to domination, complex of superiority, or rejection of the features of being African, within Catholicism. The dissertation also emphasizes the different transformations of the Catholicism in Africa, as resulting from the initiatives of Alioune Diop, in which many other African intellectuals took part. The current movement of "africanization" of Christianity and particularly Catholicism is mainly a part of the intellectual legacy of Alioune Diop who proposed another way to be Christian in Africa, by being African Christian without the necessity to change the paradigm of being oneself. The dissertation points out the fact that the intellectual initiatives of Alioune Diop in this particular domain need to be continued, since even today the problem of identity remains very important in Africa. Therefore, Africans have to rethink constantly the categories which could entangle the necessity of a permanent dialogue between Africa and its legacy. ; Le XIXe siècle en Afrique noire était non seulement marqué par la l'initiative de la colonisation occidentale, mais aussi par la mission de christianisation. A partir de ce moment jusqu'à la fin de la Seconde Guerre Mondiale, l'identité africaine signifiée par un mode de vie particulier était définie en opposition aux valeurs chrétiennes. Il était donc impossible d'être chrétien et Africain en même temps. C'est ainsi que beaucoup d'Africains chrétiens s'occidentalisèrent et rejetèrent leurs coutumes considérées comme les œuvres du démon. Dans le contexte colonial, ceci était considéré comme normal.Après la Deuxième Guerre Mondiale, les intellectuels africains initièrent beaucoup de mouvements pour affirmer l'identité africaine: ce fut le commencement de l'émancipation culturelle et politique. Un de ces mouvements fut la Société Africaine de Culture, un mouvement intellectuel fondé par Alioune Diop et se situant dans le prolongement de Présence Africaine qui avait déjà rassemblé des intellectuels africains, antillais et européens. Alioune Diop devint alors le leader de l'émancipation culturelle de l'Afrique.En se consacrant à la figure d'Alioune Diop, la thèse souligne l'importance de la biographie intellectuelle, comme méthode de réflexion en histoire africaine. Elle y est présentée comme une approche qui permet de saisir des aspects qui peuvent échapper à l'intérêt accordé aux événements. Une autre caractéristique de cette réflexion est la place accordée à des archives non organisées et aux interviews dans un travail scientifique. La thèse soutient donc qu'il y a une dimension de l'engagement d'Alioune Diop qui, bien que moins connue, constitue une clé de compréhension de sa vie et de son œuvre. Cet intellectuel africain était en effet attentif à la religion et tout particulièrement au christianisme. Il considérait cette religion comme une réalité qui en Afrique pouvait soutenir le changement de nombreuses situations, pour permettre à ses peuples de trouver leur place dans le monde moderne. Ainsi, dans tous les événements qu'il organisa, la religion chrétienne eut une place particulière. Comme le combat d'Alioune Diop consistait à restaurer la dignité africaine au moyen de la culture, le catholicisme, en tant qu'une expression du christianisme alors portée par la culture occidentale essentiellement, avait une place importante dans ses réflexions. La thèse soutient que l'émancipation de l'identité africaine était aussi une émancipation du christianisme en contexte africain, et donc du catholicisme. Elle démontre que le catholicisme dans sa situation actuelle, comme religion africaine, est largement tributaire de l'engagement d'Alioune Diop et des intellectuels qu'il était parvenu à rassembler autour de lui. Cependant, dans le but de comprendre ceci, certaines questions apparaissent importantes: quel est l'exacte contribution d'Alioune Diop dans la correction des dérives de la rencontre entre identité africaine et catholicisme? Comment s'exprime cette rencontre dans un contexte postcolonial? Quels éléments donnent une signification à l'africanisation du catholicisme au XXe siècle? Toutes ces questions structurent l'orientation de ce travail et ouvrent à de nombreux aspects de l'identité africaine à travers d'importants événements comme les deux congrès des écrivains et artistes noirs (Paris et Rome), les deux festivals mondiaux des arts nègres (Dakar et Lagos), les colloques organisés par Alioune Diop avec d'autres intellectuels africains. Il y a aussi une mise en exergue de certaines questions en rapport avec la religion chrétienne: parmi elles, les plus importantes sont: l'œcuménisme, le dialogue entre les religions de l'Afrique en rapport avec la personnalité africaine et l'héritage colonial et postcolonial.
