Cet article présente le texte original de la communication de Laurent Calvié à Palimpsests Two : An International Symposium on Commentary Literature in the Ancient Near Eastern and Ancient-Medieval Mediterranean Cultures, organisé par le CPAF-UMR 7297, CNRS-Aix*Marseille Université ; une version anglaise, légèrement abrégée - Études grecques et latines – Nouvel article.

Ce texte est originellement paru dans la Revue Rursus. Poétique, réception et réécriture des textes antiques, le 3 octobre 2017. Nous remercions Laurent Calvié, Arnaud Zucker et la revue Rursus de nous avoir autorisé à le reproduire ici. Résumé : On a aujourd'hui tendance à souligner les libertés qu'auraient prises Martianus Capella en traduisant la rythmique d'Aristide Quintilien : on hésite même à considérer le premier comme un traducteur du second. Cela - Études grecques et latines.

La référence au Fichte du Discours à la nation allemande est présente dans la double genèse de la social-démocratie allemande, chez Marx-Engels, et chez Lassalle. Cet article revient d’abord sur un débat trop peu connu sur la consubstantialité entre idéalisme fichtéen, unification et renforcement de l’Allemagne impériale, et social-démocratie. Celle-ci, plutôt louée par Jaurès dès 1891, est critiquée par Andler pour qui l’Allemagne, en 1918 comme après, demeure un Reich (et non une république) où la révolution, qu’elle soit bourgeoise ou (...) prolétarienne, est impossible. On examine ensuite la différence, chez Engels puis chez Kautsky, entre leur appréciation du nationalisme tchèque (perçu comme opposition à la domination austro-germanique) et celle du nationalisme polonais (confronté à la Russie), pour mettre en question qu’y soit en jeu « le seul intérêt de la révolution » (Engels), sans égard à celui des puissances « centrales » de 1914. On suit enfin les traces du débat Andler-Jaurès dans un clivage récurrent parmi les socialistes français sur la question allemande et européenne : Guerre d’Espagne, Munich, Collaboration et Résistance, CED, Traité de Maastricht et Constitution européenne. En 1989-1990, la « chute du Mur » et l’unification allemande résultent d’une poussée nationaliste qui, jointe à la dislocation du système soviétique, s’est particulièrement répercutée sur une Yougoslavie détruite sous l’effet d’une politique européenne d’inspiration largement allemande. (shrink)

A partir d’études de cas et de données chiffrées, l’essai analyse, dans la Toscane des XVIe et XVIIe siècles, les demandes que les mères veuves adressent au Magistrat des Pupilles pour obtenir la tutelle de leurs enfants. Dans une culture juridique fondée sur des stratégies d’héritage agnatique, les femmes et les pouvoirs publics négocient peu à peu un “contrat moral” qui confie aux mères la garde et la tutelle de leurs enfants. Ainsi s’affirme une structure familiale bilatérale qui était sousjacente. (...) L’exclusion des femmes de la transmission patrimoniale est compensée par leur rôle-pivot dans la sphère des responsabilités et des soins. (shrink)

In the early modern period costume books and albums participated in the shaping of a new visual culture that displayed the diversity of the people of the known world on a variety of media including maps, atlases, screens, and scrolls. At the crossroads of early anthropology, geography, and travel literature, this textual and visual production blurred the lines between art and science. Costume books and albums were not a unique European production: in the Ottoman Empire and the Far East artists (...) and geographers also pictured the dress of men and women of their own and faraway lands hybridizing the Renaissance western tradition. Acknowledging this circulation of knowledge and people through migration, travel, missionary and diplomatic encounters, this Element contributes to the expanding field of early modern cultural studies in a global perspective. (shrink)

Lucien Calvié, La question yougoslave et l’Europe, Édition de Cygne, Paris, 2018. Ivica Mladenović.

이 논문은 이른바 놀이하는 존재Homo ludens로서의 인간에 대한 정의를 중심으로 인간을 이해하기 위한 의도로 기획한 글이다. 전통적인 관점에서 인간에 대한 정의는 이성적 존재Homo sapiens, 도구적 존재Homo faber 등으로 이해되어왔으나, 그러한 이해는 인간에 대한 특수적 관점만을 부각시키고 있기에 인간에 대한 전일적 이해에 걸림돌이 되어왔다. 이성적 존재로 인간을 이해하는 한 21세기에 비약적인 과학적 발전을 바탕으로 전개되고 있는 초인류 사회에서 인간에 대한 이해는 새로운 문제점에 봉착하게 된다. 이러한 논의를 유발 하라리의 『사피엔스』와 『호모데우스』에서의 주장에 근거해서 논의를 전개하였다. 한편, 인간에 대한 도구적 존재로서의 이해 방식 (...) 역시 인간이해에 있어서 단편적인 이해라는 난점을 지니고 있다. 신체의 확장으로서 도구의 제작과 사용이 인간을 정의하는데 있어서는 매우 유효할 것 같지만 인간의 문화를 이해하는 차원에서 한계를 드러낸다고 하겠다. 필자는 놀이하는 존재Homo ludens로서의 인간이야말로 인간을 이해하는데 매우 적절한 이해 방식이라고 본다. 이른바 피로사회로 정의되는 현대사회의 지평에서 인간의 이해방식을 통해 피로사회의 극복 방안을 모색하는 차원에서 이 글을 작성하였다. (shrink)

Die Bedeutung des Spiels in der Lebenswelt der mittelalterlichen Klöster und Orden ist bislang nicht als Phänomen von kultureller Tragweite erörtert worden, denn der (scheinbare) Antagonismus aus kontemplativem Leben einerseits und heiterem Spiel andererseits verhinderte, dass der religiosus ludens wissenschaftlich Beachtung fand. Die im Band vereinigten, interdisziplinären Analysen der theologischen, liturgischen, kunstgeschichtlichen, rechtlichen und sozialen Dimensionen von Ball-, Würfel-, Brett-, Karten- und Wissensspielen verdeutlichen erstmals die gestalterische Kraft der Ordensleute zur Erfindung, Adaption und Vermittlung von Spielen wie deren Sinngehalten innerhalb (...) der vormodernen Gesellschaft. Im Aufzeigen der innovativen und mannigfaltigen Wege der Legitimation und Delegitimation monastischen und außermonastischen Spiels, aus denen Ordensleute zudem wegweisende und gesamtgesellschaftlich tragfähige Kategorisierungen des ludus entwickelten und nahezu sämtliche Lebensentwürfe der Vormoderne erklärten, stellt der Band nicht nur eine neuartige Perspektive auf das Spiel und die vita religiosa vor. Zugleich öffnet er ein noch unbekanntes Fenster zum Verständnis kultureller Mechanismen im Mittelalter. (shrink)

The theologian Hugo Rahner argued that the homo ludens is a man of ‘Ernstheiterkeit’, a person who can smile under tears but also recognizes the gravity in all earthly cheerfulness. The primary aim of this study was to test the validity of this notion: Do homines ludentes exist? Two hundred sixty-three adult subjects were measured for seriousness and cheerfulness and playfulness. Results provided unequivocal support for Rahner's thesis. Numerous subjects scored high in both seriousness and cheerfulness thus confirming the existence (...) of homines ludentes. It was further found that these subjects were among those scoring highest in playfulness. Subjects scoring high in cheerfulness but low in seriousness were, however, even more closely associated with playfulness. The scores for homines ludentes did not differ from the rest of the subjects in the creative and dynamic facets of playfulness. The importance of developing empirical research to investigate hypotheses derived from non-scientific concepts is discussed. (shrink)

The theologian Hugo Rahner argued that the homo ludens is a man of ‘Ernstheiterkeit’, a person who can smile under tears but also recognizes the gravity in all earthly cheerfulness. The primary aim of this study was to test the validity of this notion: Do homines ludentes exist? Two hundred sixty-three adult subjects were measured for seriousness and cheerfulness and playfulness. Results provided unequivocal support for Rahner's thesis. Numerous subjects scored high in both seriousness and cheerfulness thus confirming the existence (...) of homines ludentes. It was further found that these subjects were among those scoring highest in playfulness. Subjects scoring high in cheerfulness but low in seriousness were, however, even more closely associated with playfulness. The scores for homines ludentes did not differ from the rest of the subjects in the creative and dynamic facets of playfulness. The importance of developing empirical research to investigate hypotheses derived from non-scientific concepts is discussed. (shrink)

In this paper, I argue that the central ontological presupposition in the philosophy of sport is the ‘sport-as-play’ paradigm. In reconstructing its archaeological origins, a normative narrative is...

Play and games are among the basic means of expression in intelligent communication, influenced by the relevant cultural environment. Games have found a natural expression in the contemporary computer era in which communications are increasingly mediated by computing technology. The widespread use of e-games results in conceptual and policy vacuums that must be examined and understood. Humans involved in design-ing, administering, selling, playing etc. computer games encounter new situations in which good and bad, right and wrong, are not defined by (...) the experience of previous generations. This article gives an account of the historical necessity of games, the development of e-games, their pros- and cons, threats and promises, focusing on the ethical awareness and attitudes of game developers. (shrink)

This essay argues that reflection on sexual selection can be theologically generative, and that it presents needed counteremphases to some of the discussions about theological anthropology that have been fueled by theological reflection on natural selection. It introduces sexual selection and provides an overview of different approaches to sexual selection found within evolutionary biology today, before transitioning to a reflection on one theologically relevant insight from sexual selection—namely, the importance of play. It argues that the mating and play behaviors of (...) animals reveal the noncompetitive relationship between necessity and gratuity, and thus provide theologians with an example of grace building upon, and not destroying, nature. While play is sometimes depicted in philosophical and theological accounts as the achievement of culture that supersedes the mundane necessities of nature, sexual selection can also help to illuminate the ways in which culture is dependent upon nature, and play is a thoroughly natural phenomenon that provides resources for human cultural elaboration. (shrink)

A belief in God which disregards the human suffering, is not worthy of our attention. It will only be possible to justify God and the belief in God within the experience of suffering. This article describes, by way of an analysis of the human suffering, under which circumstances and on what conditions the belief in God can indeed be connected with the human suffering. It will be argued that precisely our compassion with the provisonal impossibility to sustain our faith can (...) become a place where God is justified. (shrink)

Cet ouvrage collectif est issu d’un colloque international qui s’est tenu à l’École française de Rome en 2016, pour marquer le vingt-cinquième anniversaire de la publication des cinq volumes de L’Histoire des femmes en Occident (en italien : Storia delle donne in Occidente) dirigés par Michelle Perrot et Georges Duby, et de Storia delle donne in Italia, paru cinq ans plus tard. Les directrices de ce volume mettent la publication de ces deux sommes en perspective et proposent une première tent...

필자의 논의는 우리 인간에게 있어서의 “모든 충동은 죽음의 충동”이라는 라캉의 주장에 대한 동의에서 출발한다. ｢쾌락 원칙을 넘어서｣에서 프로이트가 죽음 충동 개념을 도입한 이래로 죽음 충동에 관한 많은 유의미한 논의들이 있어왔다. 그러한 논의 중에는 엄밀성에 있어서 가치 있는 연구들도 있었고 삶의 가치를 풍요롭게 해 줄 연구들도 있었다. 개념 자체에 관한 논의들은 프로이트의 기획의 본 의도를 더욱 명확하게 해 준 것들도 있었고, 그의 논의가 가진 맹점을 날카롭게 비판한 것들도 있었다. 개념의 엄밀성을 보다 정교하게 해 줄 연구들은 지금도 여전히 풍부하게 진행 중일 것이다. (...) 그래서 필자의 연구는 그와는 다소 다른 관점에서 기획됐다. 필자는 오늘날 우리에게 가장 절실한 것으로서 삶에 대한 보다 건강하고 건전한 이해를 도울 수 있는 설명을 꼽는다. 그리고 그러한 설명이 다름 아닌 철학함이고, 철학 실천이라고 이해하고 있다. 본 연구는 철학에 관한 필자의 그와 같은 기본적 이해 혹은 신념의 바탕에서 출발한 것으로 필자는 본고에서 죽음 충동 개념을 통해 새로운 철학적 전망을 제시하고자 한다. 필자는 “말하는 주체”로서 우리가 처한 구조적 현실에서의 여러 고통들은 상징과 실재를 등가화하려는 시도 속에서 발생한다고 본다. 결코 등가화될 수 없는 불가능한 것들 사이에서 끊임없이 시도되는 실재의 상징화는 또 다른 불가능으로 치달을 수밖에 없지만, 그러한 충동들은 그 과정에서 우리에게 ‘너머의 쾌’를 제공해주기도 한다. 또한 충동하는 주체에게는 상징의 무한 부정을 통해 자유롭게 삶을 새롭게 해석해낼 수 있는 자유가 허락된다. 필자는 그런 종류의 충동들을 다름 아닌 “호모 루덴스”의 “죽음 충동”으로 해석하고 있으며, 이것이 고통을 넘어서는 고양된 삶에 이바지 한다고 주장하고자 한다. (shrink)

After the moral framework of sustainable development, the focus on climate change appears to take a lead in the practice and theory of environmental education. Inherent in this perspective is an apocalyptic message: if we do not rapidly change our use of energy resources, we will severely harm the life conditions of our children and grandchildren. In this article we argue that environmental educators should liberate us from this highly instrumental dictate by taking their cue from our daily care for (...) our environment as revealed in child?s play in nature. Inherent in the interaction of the Homo ludens with nature is a spiral time experience. This time condition elicits a particular responsibility: rather than calculating which means are necessary to prevent future disasters, we should respond with care to the concentric circles of an open and indefinite future. Therefore, environmental education should not aim to prevent future disasters, but foster anticipating care for nature. (shrink)

The ancient background -- Weiss and the pursuit of bodily excellence -- Huizinga and the homo ludens hypothesis -- Feezell, moderation, and irony -- The process of becoming virtuous.

Perhaps once in our lives, we should raze our interpretations of René Descartes to the ground and begin anew from different foundations. Deborah Brown and Calvi.

Depuis les années 1970, les sujets de la naissance et de la maternité ont été longuement et fréquemment abordés par l’historiographie italienne (Giulia Calvi, Marina D’Amelia, Isabelle Chabot, Claudia Pancino, Luisa Accati, Gianna Pomata, Vanessa Maher, Emmanuel Betta, Giulia Sissa, Maurizio Bettini, Giorgia Alessi, etc.) et française (Yvonne Knibiehler, Paul Cesbron, Jacques Gélis, Mireille Laget, etc.). Tous ces travaux en ont révélé les multiples aspects qui renvoient à la condition social...