Enfin libre d tre moi
Vous reconnaissez-vous dans les situations suivantes (honnêtement) ? Une critique de sa boss, de sa meilleure amie ou de son fiancé et Emma nage en pleine anxiété. Emmanuel est parfait : gendre, mari et salarié idéal, il se coupe en quatre pour faire plaisir mais sent un décalage avec ce qu'il désire... et qui il est vraiment. Héloïse travaille dans la com', gagne super bien sa vie mais dilapide son salaire en fringues et chaussures pour se sentir exister. Malgré son bac + 6 et sa créativité débordante, Erwan doute de sa capacité à lancer l'entreprise qu'il rêve de fonder. Si oui, il y a un bug dans votre système, vous êtes en manque de reconnaissance. Bonne nouvelle : vous avez le pouvoir, vous et vous seul, de combler le déficit, pour être pleinement vous-même et réaliser vos projets.
Totality and Infinity
Ever since the beginning of the modern phenomenological movement disciplined attention has been paid to various patterns of human experi ence as they are actually lived through in the concrete. This has brought forth many attempts to tind a general philosophical position which can do justice to these experiences without reduction or distQrtion. In France, the best known of these recent attempts have been made by Sartre in his Being and Nothingness and by Merleau-Ponty in his Phenomenol ogy of Perception and certain later fragments. Sartre has a keen sense for life as it is lived, and his work is marked by many penetrating descrip tions. But his dualistic ontology of the en-soi versus the pour-soi has seemed over-simple and inadequate to many critics, and has been seriously qualitied by the author himself in his latest Marxist work, The Critique of Dialetical Reason. Merleau-Ponty's major work is a lasting contri but ion to the phenomenology of the pre-objective world of perception. But asi de from a few brief hints and sketches, he was unable, before his unfortunate death in 1961, to work out carefully his ultimate philosophi cal point of view. This leaves us then with the German philosopher, Heidegger, as the only contemporary thinker who has formulated a total ontology which claims to do justice to the stable results of phenomenology and to the liv ing existential thought of our time.
Les Onze Mille Verges
Guillaume Apollinaire A été écrit sous une forme ou une autre pendant la plus grande partie de sa vie. Vous pouvez trouver autant d'inspiration de Les Onze Mille Verges Aussi informatif et amusant. Cliquez sur le bouton TÉLÉCHARGER ou Lire en ligne pour obtenir gratuitement le livre de titre $ gratuitement.
Journey to the End of the Night
Originally published to shocked reviews in 1932 France, a scathing literary critique of what the writer believed to be the poor judgment and hypocrisy of society follows the travels of petit-bourgeois anti-hero Bardamu, from the trenches of World War I and the African jungle to America and Paris.
Les Misérables is a French historical novel by Victor Hugo that is considered one of the greatest novels of the 19th century. Beginning in 1815 and culminating in the 1832 June Rebellion in Paris, the novel follows the lives and interactions of several characters, focusing on the struggles of ex-convict Jean Valjean and his experience of redemption. Examining the nature of law and grace, the novel elaborates upon the history of France, the architecture and urban design of Paris, politics, moral philosophy, antimonarchism, justice, religion, and the types and nature of romantic and familial love. More than a quarter of the novel is devoted to essays that argue a moral point or display Hugo's encyclopedic knowledge. The topics Hugo addresses include cloistered religious orders, the construction of the Paris sewers, argot, and the street urchins of Paris. Even when not turning to other subjects outside his narrative, Hugo sometimes interrupts the straightforward recitation of events, his voice and control of the story line unconstrained by time and sequence. The story begins in 1815 in Digne, as the peasant Jean Valjean, just released from 19 years' imprisonment in the galleys—five for stealing bread for his starving sister and her family and fourteen more for numerous escape attempts—is turned away by innkeepers because his yellow passport marks him as a former convict. He sleeps on the street, angry and bitter. Digne's benevolent Bishop Myriel gives him shelter. At night, Valjean runs off with Myriel's silverware. When the police capture Valjean, Myriel pretends that he has given the silverware to Valjean and presses him to take two silver candlesticks as well, as if he had forgotten to take them. The police accept his explanation and leave. Myriel tells Valjean that his life has been spared for God, and that he should use money from the silver candlesticks to make an honest man of himself. Six years pass and Valjean, using the alias Monsieur Madeleine, has become a wealthy factory owner and is appointed mayor.
Daniel Pennac has never forgotten what it was like to be a very unsatisfactory student, nor the day one of his teachers saved his life by assigning him the task of writing a novel. This was the moment Pennac realized that no-one has to be a failure for ever.In School Blues, Pennac explores the many facets of schooling: how fear makes children reject education; how children can be captivated by inventive thinking; how consumerism has altered attitudes to learning. Haunted by memories of his own turbulent time in the classroom, Pennac enacts dialogues with his teachers, his parents and his own students, and serves up much more than a bald analysis of how young people are consistently failed by a faltering system.School Blues is not only universally applicable, but it is unquestionably a work of literature in its own right, driven by subtlety, sensitivity and a passion for pedagogy, while embracing the realities of contemporary culture.
The Right to be Lazy and Other Studies
A Greek poet of Cicero's time, Antiparos, thus sang of the invention of the water-mill (for grinding grain), which was to free the slave women and bring back the Golden Age: "Spare the arm which turns the mill, O, millers, and sleep peacefully. Let the cock warn you in vain that day is breaking. Demeter has imposed upon the nymphs the labor of the slaves, and behold them leaping merrily over the wheel, and behold the axle tree, shaken, turning with its spokes and making the heavy rolling stone revolve. Let us live the life of our fathers, and let us rejoice in idleness over the gifts that the goddess grants us." Alas!, the leisure which the pagan poet announced has not come. The blind, perverse and murderous passion for work transforms the liberating machine into an instrument for the enslavement of free men. Its productiveness impoverishes them. A good workingwoman makes with her needles only five meshes a minute, while certain circular knitting machines make 30,000 in the same time. Every minute of the machine is thus equivalent to a hundred hours of the workingwomen's labor, or again, every minute of the machine's labor, gives the workingwomen ten days of rest. What is true for the knitting industry is more or less true for all industries reconstructed by modern machinery. But what do we see? In proportion as the machine is improved and performs man's work with an ever increasing rapidity and exactness, the laborer, instead of prolonging his former rest times, redoubles his ardor, as if he wished to rival the machine. O, absurd and murderous competition! That the competition of man and the machine might have free course, the proletarians have abolished wise laws which limited the labor of the artisans of the ancient guilds; they have suppressed the holidays. Because the producers of that time worked but five days out of seven, are we to believe the stories told by lying economists, that they lived on nothing but air and fresh water? Not so, they had leisure to taste the joys of earth, to make love and to frolic, to banquet joyously in honor of the jovial god of idleness. Gloomy England, immersed in protestantism, was then called "Merrie England." Rabelais, Quevedo, Cervantes, and the unknown authors of the romances make our mouths water with their pictures of those monumental feasts with which the men of that time regaled themselves between two battles and two devastations, in which everything "went by the barrel". Jordaens and the Flemish School have told the story of these feasts in their delightful pictures. Where, O, where, are the sublime gargantuan stomachs of those days; where are the sublime brains encircling all human thought? We have indeed grown puny and degenerate. Embalmed beef, potatoes, doctored wine and Prussian schnaps, judiciously combined with compulsory labor have weakened our bodies and narrowed our minds. And the times when man cramps his stomach and the machine enlarges its output are the very times when the economists preach to us the Malthusian theory, the religion of abstinence and the dogma of work. Really it would be better to pluck out such tongues and throw them to the dogs.