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Nearly 40 years after the concept of finite deterrence was popularized by the Johnson administration, nuclear Mutual Assured Destruction (MAD) thinking appears to be in decline. The United States has rejected the notion that threatening population centers with nuclear attacks is a legitimate way to assure deterrence. Most recently, it withdrew from the Anti-Ballistic Missile Treaty, an agreement based on MAD. American opposition to MAD also is reflected in the Bush administration's desire to develop smaller, more accurate nuclear weapons that would reduce the number of innocent civilians killed in a nuclear strike. Still, MAD is influential in a number of ways. First, other countries, like China, have not abandoned the idea that holding their adversaries' cities at risk is necessary to assure their own strategic security. Nor have U.S. and allied security officials and experts fully abandoned the idea. At a minimum, acquiring nuclear weapons is still viewed as being sensible to face off a hostile neighbor that might strike one's own cities. Thus, our diplomats have been warning China that Japan would be under tremendous pressure to go nuclear if North Korea persisted in acquiring a few crude weapons of its own. Similarly, Israeli officials have long argued, without criticism, that they would not be second in acquiring nuclear weapons in the Middle East. Indeed, given that Israelis surrounded by enemies that would not hesitate to destroy its population if they could, Washington finds Israel's retention of a significant nuclear capability totally "understandable."
Édition abrégée de la Doctrine Secrète, établie en 1920 par un scientifique français, très versé dans l'approche théosophique de Madame Blavatsky. Cet abrégé permet une approche synthétique de la Doctrine Secrète. Cette nouvelle version est augmentée d'un index. Un des ouvrages qui ont le plus stimulé la pensée des chercheurs de l'ésotérisme fut La Doctrine Secrète publiée en 1888 par Mme H. P Blavatsky, un personnage par bien des côtés énigmatique et demeuré inconnu tant à ses laudateurs qu'à ses détracteurs. Cette femme ne revendique pas la paternité de la doctrine occulte qu'elle a tenté de collationner dans les diverses traditions dont les textes, en ce fameux XIXe siècle, ont été traduits dans les principales langues européennes par des savants et érudits chercheurs. Elle demande que l'on réfléchisse à l'identité qui se dégage de ces écrits, la plupart oubliés, sur la cosmogénèse, l'anthropogénèse et autres sujets connexes, qui montrent qu'une connaissance de l'homme et de l'univers, et de la place qu'il y occupe, était répandue dans les divers centres initiatiques de notre planète dès les époques protohistoriques. L'ouvrage intégral donnant de nombreux parallèles entre la « science occulte » de l'antiquité et la science matérialiste du XIXe siècle, on a jugé opportun de ne retenir de ces parallèles que l'essentiel, tout en conservant la richesse doctrinale des textes anciens eux-mêmes. D'où cette édition abrégée établie dès 1920 par un scientifique français, Monsieur Georges Chevrier, également très versé dans l'approche théosophique de Mme Blavatsky. A ceux que la lecture des quatre volumes de base de La Doctrine Secrète rebuterait, nous recommandons cet Abrégé de La Doctrine Secrète, dont la nouvelle version est augmentée d'un Index.
In this volume, Aurélien Mokoko Gampiot, a sociologist and son of a Kimbanguist pastor, provides a fresh and insightful perspective on African Kimbanguism and its traditions. The largest of the African-initiated churches, Kimbanguism claims seventeen million followers worldwide. Like other such churches, it originated out of black African resistance to colonization in the early twentieth century and advocates reconstructing blackness by appropriating the parameters of Christian identity. Mokoko Gampiot provides a contextual history of the religion’s origins and development, compares Kimbanguism with other African-initiated churches and with earlier movements of political and spiritual liberation, and explores the implicit and explicit racial dynamics of Christian identity that inform church leaders and lay practitioners. He explains how Kimbanguists understand their own blackness as both a curse and a mission and how that underlying belief continuously spurs them to reinterpret the Bible through their own prisms. Drawing from an unprecedented investigation into Kimbanguism’s massive body of oral traditions—recorded sermons, participant observations of church services and healing sessions, and translations of hymns—and informed throughout by Mokoko Gampiot’s intimate knowledge of the customs and language of Kimbanguism, this is an unparalleled theological and sociological analysis of a unique African Christian movement.