Comme l'a écrit Jean Claude Passeron, quand la sociologie française s'attaque à la notion de populaire, «la morale s'en mêle»: le populaire conduit aux deux dérives symétriques et opposées du populisme et du légitimisme. Cette formulation du débat sur le populaire apparaît être spécifique à la France, et en partie due au fait que les échanges avec les sociologies de la culture anglo-saxonne sont restés faibles. À partir de quelques publications-clés dans chacune des traditions, cet article examine les divergences entre (...) les travaux en sociologie de la culture française, l'école anglaise des Cultural Studies, et les recherches américaines inspirées par l'interactionnisme. Il propose aussi de relier le parcours des recherches en sociologie des médias en France à travers cette histoire plus générale du sous-traitement de la catégorie du populaire dans la sociologie de la culture hexagonale.As Jean Claude Fasseron wrote, when French sociology tackles the concept of popular, "morals interferes himself: the popular one led to the two symmetrical and opposed drifts populism and legitimism. This formulation of the debate on the popular one appears being specific to France, and partly due to the fact that the exchanges with sociologies of the Anglo-Saxon culture remained weak. From some key publications in each tradition, this article examines the divergences between work in sociology of the French culture, the English school of Cultural Studies, and the American researches inspired by interactionnism. It also proposes to connect the map of research in sociology of media in France through this more general history of the under-processing of the category of popular in sociology of the hexagonal culture. (shrink)

Anne Pasquier | : Le sermon Dolbeau 26 provient d’un manuscrit datant de la deuxième moitié du xve siècle qui sortit de l’oubli grâce à la publication, en 1990, d’un catalogue de manuscrits de la Stadtbibliothek de Mayence. Découvert par François Dolbeau, ce sermonnaire contient 63 sermons d’Augustin et un de Césaire d’Arles. L’intérêt pour ces oeuvres est d’autant plus grand que plusieurs des sermons sont partiellement ou complètement inédits. C’est le cas du sermon D. 26 en lequel s’élaborent (...) plusieurs réflexions qu’Augustin exprimera par la suite dans la Cité de Dieu. Dans le cadre de cet article, seront examinés les thèmes et les enjeux identitaires que l’on peut déceler en particulier dans les chapitres 1 à 9 de ce sermon. | : The sermon called Dolbeau 26 is part of a manuscript dating from the second half of the 15th century which came out of oblivion thanks to the publication, in 1990, of a catalogue of manuscripts in the Stadtbibliothek Mainz. Discovered by François Dolbeau, this manuscript contains 62 different sermons from Augustine, and one from Caesarius of Arles. The fact that 26 of those sermons from Augustine are partially or completely unknown explains their great interest. This is the case of the sermon D. 26 in which Augustine develops many reflections that will be later expressed in the City of God. In the context of this article, will be examined the identity issues that can be detected particularly in chapters 1-9 of this sermon. (shrink)

Michel ALHADEFF-JONES, Time and the Rhythms of Emancipatory Education : Rethinking the Temporal Complexity of Self and Society, Abingdon-on-Thames, New York, Routledge, 2016, 238 p. Le travail de Michel Alhadeff-Jones interroge la manière dont nous prenons en compte et dont nous vivons l'expérience du temps en éducation. Il vise à expliciter les différents rythmes vécus ou observés et les influences qui les relient. Il s'agit d'élucider, - Recensions.

La première partie du livre IV met apparemment en œuvre le programme didactique des Géorgiques, Virgile multipliant les conseils à l’apiculteur, quant au choix du lieu pour la ruche, à la sélection des espèces, aux aliments à mettre à disposition, à la récolte du miel, mais surtout aux précautions à prendre pour éloigner les abeilles des nombreux dangers potentiels qui les menacent, qu’il s’agisse du climat trop rigoureux ou de prédateu...

La réflexion philosophique, dont l'ouverture à l'univers dans lequel nous nous découvrons - avec une acuité proportionnelle à un étonnement renouvelé - n'a pas de limites, n'en est que plus tributaire des sciences et des techniques, des arts et de multiples activités qui régissent plus ou moins fructueusement notre expérience. Or, au sein des sciences humaines, privilégiées pour éclairer une condition que nous ne saurions cesser d'interpréter, peu d'oeuvres du dernier siècle auront enrichi en le précisant notre être-au-monde, comme la (...) théorie linguistique de Gustave Guillaume, assez solitaire, et les recherches multiformes de Jean Piaget - où la psychologie de l'enfant a souvent occulté la visée épistémologique et son enracinement biologique (cf Biologie et connaissance, 1967) et ses prolongements pédagogiques, voire éthiques. Le Cinquantenaire et le Trentenaire de leur disparition appelaient un hommage d'autant plus impératif qu'ils sont restés marginaux ou ignorés dans les milieux philosophiques, malgré la centralité de leurs élucidations. Leur commune orientation génétique et structurale n'ayant suscité aucun échange, pendant la contemporanéité de publications d'un tiers de siècle (1923-1960), mesurer leur complémentarité s'impose d'autant plus. S'ils peuvent aider à repenser la condition humaine, c'est qu'ils auront contribué à dissiper le "mystère de la pensée". L'un cherchant à habiliter les caractères systématique et cinétique des langues, irremplaçables moyens de penser ; l'autre dans un vis-à-vis cognitif et opératoire de Freud, en relavant sur les plans épistémologique et logique, notamment, l'élan révolutionnaire de la seconde modernité, autour de l'évolutionnisme. Mais les thèmes majeurs du constructivisme, du schème et de la symbolisation - et plus largement du temps et du langage - auront sans doute aidé à spécifier les mutations autorisées par la révolution critique. Entre l'Instant du je parle et un décentrement exigible pratiquement (éthique) comme théoriquement (épistémique), c'est bien la condition humaine dans son ensemble qui est concernée. Si repenser cette Condition s'impose en permanence, il importe de ne pas manquer des oeuvres qui, par-delà toute mode, proposent à notre expérience des fondations résistant à d'inéluctables vicissitudes. (shrink)

Le relativisme ; sa signification en politique. La politique scientifique et la science politique ; leur accord sur l’impossibilité d’un critère objectif ; leur divergence sur la nature de ce critère, sur le sujet qui décide de la vérité politique ; le rôle de l’action ; l’homme concret opposé à l’homme théorique ; vérité rationnelle et vérité de fait ; l’irrationalité de l’action ; « sécularisation matérielle » et « sécularisation spirituelle ».

Les canevas de conférences sont à l'œuvre de Gustave Thibon ce que les esquisses sont aux toiles ou aux sculptures des artistes : souvent conçues comme simples outils de travail, elles survivent, par leur valeur intrinsèque, à leur emploi. Ainsi des textes que nous proposons ici aux lecteurs : Gustave Thibon ne les a écrits que pour lui-même, à seule fin d'affermir son discours lorsqu'il parlait en public. Précaution utile, car il improvisait beaucoup... Mais de même que la (...) nudité du trait, s'il est juste, fait ressortir le pouvoir miraculeux de la main, le dépouillement de la phrase accusera ici celui de l'intelligence. Et Gustave Thibon a l'intelligence contagieuse! Il nous donne de comprendre tout ce qu'il nous donne à comprendre. On remarquera qu'ici, où il n'est guère question que de sujets "terre à terre", sociaux ou politiques, Gustave Thibon emploie, certes, son légendaire bon sens à la juste exposition des problèmes, à la claire formulation des questions (ce qui relève d'une sorte de bon sens inspiré qui n'a vraiment rien de commun avec le gros bon sens ordinaire) mais qu'en revanche, il n'entrevoit jamais l'ombre d'une solution qui n'exige de la part des hommes un minimum d'ouverture à une autre dimension - une dimension spirituelle, religieuse, hors de laquelle tout se complique à l'infini, rien ne peut être dénoué."--Page 4 of cover. (shrink)

"El libro que publicamos hoy no tiene otro fin que servir de guía a los espíritus deseosos de profundizar los problemas generales del Derecho; es una “Introducción” en el sentido más exacto del término. Se trata de orientar progresivamente al lector partiendo de las realidades más simples para llevarlo después hasta los problemas más abstractos. Hemos renunciado deliberadamente a dar a los primeros capítulos un rigor científico. Igualmente, hemos evitado de pronto los términos técnicos, esforzándonos por explicarlos y hacerlos asimilar (...) gradualmente en el curso de la obra". Claude Du Pasquier. (shrink)

We examine ethical considerations in access to facial transplantation (FT), with implications for promoting health equity. As a form of vascularised composite allotransplantation, FT is still considered innovative with a relatively low volume of procedures performed to date by a small number of active FT programmes worldwide. However, as numbers continue to increase and institutions look to establish new FT programmes, we anticipate that attention will shift from feasibility towards ensuring the benefits of FT are equitably available to those in (...) need. This manuscript assesses barriers to care and their ethical implications across a number of considerations, with the intent of mapping various factors relating to health equity and fair access to FT. Evidence is drawn from an evolving clinical experience as well as published scholarship addressing several dimensions of access to FT. We also explore novel concerns that have yet to be mentioned in the literature. (shrink)

According to Transparency International, Africa is the most corrupt region in the world. In South Africa, there is an annual 'loss' of about R30 billion as a result of bribery and corruption. It would appear that it is exactly the poor and the vulnerable who suffer most under the scourge of corruption. The purpose of this research was to investigate the effect of corruption on victim(s) and to evaluate it in an effort to formulate solutions as to how such individuals (...) can be guided and supported in the suffering and hardship that they endure and that specifically emanate from corruption. In the research, an effort was made to move away from the trend of the fragmenting of aid and to present guidelines or suggestions that can lead to a global solution, where multi-disciplinary involvement can be facilitated. The researchers agree that the church can play a key role in this, and the solution was sought in the principles expounded in 1 Corinthians 12. The research method known as action research was investigated as a workable method to be used by the multi-disciplinary aid team in their struggle against corruption. In the final instance, the principles used by Touching Africa in their work were investigated so that these could also be used in the quest for a solution. (shrink)

The theory of servant leadership with its key concepts of servanthood and leadership has emerged during the last few decades. A person who has a heart for people and serves them whilst leading them practices servant leadership. Servant leaders are not motivated by attaining higher positions but by serving people. Leaders call people to follow a set vision. In the church, that vision ought to be a God vision, premised on the Word of God. Leaders in the church should lead (...) people according to the guidance of the Bible and inspiration from God. He is the one who calls people, gives them an assignment and will require an account from them. The church has been in the spotlight in recent times because of the conduct of their leaders, who are the pastors assigned with the task of leading believers. Understanding the principles of servant leadership can contribute to spiritual formation of theological students in contextualisation of 21st century theological training. The article begins with a reflection on the findings of an empirical study, followed by a short view on the servant leadership of Moses, David, Paul and Jesus Christ. Thereafter, the article focuses on servant leadership characteristics and competencies or skills according to contemporary scholars, and the article concludes with a proposed model for servant leadership as part of spiritual formation of theological students.Contribution: Although the article is context specific to the Faculty of Theology, Mahikeng campus, the principles of servant leadership can contribute to the spiritual formation of all theological students and is especially relevant to the discourse of contextualised 21st century theological training. (shrink)

This article represents a response to ‘the problem of women and African philosophy', which refers mainly to the absence of strong women's and feminist voices within the discipline of African philosophy. I investigate the possibility that African women are not so much excluded from the institutionalized discipline of philosophy, as preferring fiction as a genre for intellectual expression. This hypothesis can be supported by some feminists who read the absolute prioritisation of abstraction and generalization over the concrete and the particular (...) as a masculine and western oppressive strategy. Attention to the concrete and the unique which is made possible by literature more readily than by philosophy, could thus operate as a form of political resistance in certain contexts. If fiction is currently the preferred form of intellectual expression of African women, it is crucial that the community of professional philosophers in a context like South Africa should come to terms with the relevance of such a preference for philosophy's self-conception, and it should work to make these intellectual contributions philosophically fruitful. In the process, we may entertain the hope that philosophy itself will move closer to its root or source as ‘love of wisdom'. South African Journal of Philosophy Vol. 27 (4) 2008: pp. 413-429. (shrink)

Universities’ teaching and learning strategies aim to prepare students for life and the workplace by creating a culture of innovation to solve real-life problems, so that they can participate constructively in society and lead fulfilling professional and personal lives. In order to reach this goal, teaching and learning must have at least three paradigms, namely pedagogical, cognitive and pragmatic or instrumentalist. A pragmatic paradigm presupposes practical, experiential teaching and learning. This paper explores interactive means within the pragmatic paradigm that can (...) be included in the pastoral modules of theology education. The epistemology is from a practical theological perspective.Contribution: The contribution of this article is that experiential role-play activities can have a positive impact in the pedagogy of pastoral care and counselling. The insight of this article links with the developmental goals for effective theological education in South Africa. (shrink)

The influence of other religions on the Christian community was a perceptible trend that cannot be ignored in the realm of spirituality. Meditation was one such example and consequently requires thoughtful investigation. Some Christians found meditation a valuable spiritual discipline that aids their spiritual growth but, in my opinion, also opened up the door for them to become victims of a subtle spiritual deception. The question posed was: how can Christians distinguish between the many and often-conflicting views on meditation found (...) in easily accessible literature? A need therefore exists to define meditation as a possible Christian spiritual expression by distinguishing its uniqueness from the influences of other non-Christian religions and popular opinion. (shrink)

Through the centuries, women from all over the world remain vulnerable to their social status. In some developed countries the situation has improved, but there are many countries where it is still unbearable. United Nations Educational, Scientific and Cultural Organization aims to assist in this regard by addressing ethical issues pertaining to medicine, life sciences and related technologies as applied to human beings with consideration of women's social, legal and environmental dimensions. Yet pastoral counsellors on ground level are confronted with (...) the need for assistance to women who suffer because of this exploitation. Therefore, the aim of this article is to focus on biblical principles that can serve as anchors to guide women regarding their human vulnerability and personal integrity when they experience suffering and hardship. The challenge facing the pastoral counsellor is to guide women to accept the reality of their situation within a certain framework, to adequately deal with this and, in spite of overwhelming emotions, continue to grow in personal integrity and healing. (shrink)

A fundamental principle of the Christian faith is that man is saved by the grace and by faith in the Triune God, not by deeds. Yet, James emphasises the importance of works after the Christian has been saved. Jesus said during his ministry on earth that he did not come to be served, but to serve. Faith is therefore seen in deeds, specifically deeds of love, that is, deeds that indicate that the Christian is not leading an egocentric life anymore, (...) but a life characterised by considering his or her fellow human beings and reaching out to them. Eighteen years after apartheid, South Africa is still a country striving to build a nation and to be healed. Marches and protests against poor public service deliveries have become a well-known sight in society. Despite the larger picture of inadequate service, there are those who serve their fellow humans and society every day. The Mamas Africa utilising the minimum resources available, are examples of people who make a difference in society every day. The concept Mama Africa indicates all women from all races who are making a difference in the South African society by promoting mutual bonding. The motivation for their deeds is a deep faith in God, who is the source of hope and a conviction that a Christian has to serve others. (shrink)