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This book aims to reconceive the field of knowledge of the “Gallic past” in French discourse of the eighteenth and early nineteenth centuries by focusing on the monument as an object capable of underpinning insights into that past, the evolution of the concept, and the epistemic practices used to produce it. Through monuments, the book redirects our gaze toward the French provinces, where material and immaterial evidence of the Gallic past was “discovered” and transformed into epistemic objects. This perspective results in a “provincialization” of Paris as a site of knowledge production and sheds light on the crucial role of provincial scholarship, not only in the “invention” of the Gallic past but also in methodological and epistemological renewal. The result is a revision of recent historiography, which interpreted the narrative of an “autochthonous” pre-Roman, Gallic past as nation-building. This volume offers a pioneering contribution toward new directions in historical epistemology focused on the historicity of the “species” of evidence of each epoch.
Indiana is the story's heroine, a young noblewoman descended from French colonial settlers from Île Bourbon who lives in France. Indiana is married to an older ex-army officer named Colonel Delmare and suffers from the lack of passion in her life. Indiana does not love Delmare and searches for someone who will love her passionately. Her cousin Ralph is in love with her, but she overlooks him and falls in love with their well-spoken neighbor, Raymon de Ramiere. Indiana escapes the house to faithfully present herself in Raymon's apartments in the middle of the night, but they don't get along and Colonel Delmare takes Indiana to Île Bourbon. Indiana returns to France on a perilous sea journey during the French Revolution of 1830, where she reconnects with Raymon, but also with Ralph, which further complicate matters. The novel is an exploration of nineteenth-century female desire complicated by class constraints and by social codes about infidelity.
The Habsburg courtier Charles-Joseph Prince de Ligne seduced and symbolized eighteenth-century Europe. Speaking French, the international language of the day, he travelled between Paris and St Petersburg, charming everyone he met. He stayed with Madame du Barry, dined with Frederick the Great and travelled to the Crimea with Catherine the Great. But Ligne was more than a frivolous charmer. He participated in and recorded some of the most important events and movements of his day: the Enlightenment; the struggle for mastery in Germany; the decline of the Ottoman Empire; the birth of German nationalism; and the wars to liberate Europe from Napoleon. He had surprisingly radical views, believing for example in property rights for women, legal rights for Jews and the redistribution of wealth. He was also a highly respected writer and his books on gardens, his letters from the Crimea and his epigrams are considered minor classics of French literature.
In contrast to the role traditionally fulfilled by secular rulers, the pope has been perceived as an individual person existing in a body subject to decay and death, yet at the same time a corporeal representation of Christ and the Church, eternity and salvation. Using an array of evidence from the eleventh through the fifteenth centuries, Agostino Paravicini- Bagliani addresses this paradox. He studies the rituals, metaphors, and images of the pope's body as they developed over time and shows how they resulted in the expectation that the pope's body be simultaneously physical and metaphorical. Also included is a particular emphasis on the thirteenth century when, during the pontificate of Boniface VIII (1294-1303), the papal court became the focus of medicine and the natural sciences as physicians devised ways to protect the pope's health and prolong his life. Masterfully translated from the Italian, this engaging history of the pope's body provides a new perspective for readers to understand the papacy, both historically and in our own time.
The following, then, are the principles which ought, in my opinion, to serve as the basis for their laws: to make use of their own people and their own country as far as possible; to cultivate and regroup their own forces; to depend on those forces only; and to pay no more attention to foreign powers than as if they did not exist.
Censored in its own time, the Social Contract (1762) remains a key source of democratic belief and is one of the classics of political theory. This new translation is fully annotated and indexed. The volume also contains the opening chapter of the manuscript version of the Contract, together with the long article on Political Economy, a work traditionally between the Contract and Rousseau's earlier masterpiece, the Discourse on Inequality.