L'urne et le pot de chambre

Résumé  En 1931, Ludwig Wittgenstein a identifié l'architecte et le critique culturel Adolf Loos comme une des dix personnes qui ont exercé la plus grande influence sur son développement intellectuel. Dans cet article est examinée l'influence de Loos sur Wittgenstein, en particulier son importance dans le projet de Wittgenstein pour la maison de sa sœur, ainsi que celle exercée sur les idées concernant la langue et l'éthique exprimées dans leTractacus. In 1931, Ludwig Wittgenstein identified the architect and cultural critic Adolf Loos as one of the ten people who had exerted the greatest influence on his intellectual development. In this article, I examine Loos's influence on Wittgenstein's design for his sister's house and also on the ideas about language and ethics set out by Wittgenstein in theTractatus. JohnHyman, né en 1960, estfellow au Queen's College d'Oxford. Il a publié de nombreux articles concernant l'épistémologie, la philosophie de l'esprit, l'esthétique et la philosophie de Wittgenstein. Son prochain livre, intituléThe Objective Eye. Colour, form and reality in the theory of art (L'Œil objectif. La couleur, la forme et la réalité dans la théorie de l'art), sera publié par les Presses de l'université de Chicago en 2006.     

Cosmopolitisme et transferts culturels le cas des Juifs allemands

During the XIX^th century, the socio-economic rise and cultural assimilation of the German Jews generated two contradictory tendencies: on the one hand, their integration into the German nation, which they pursued willingly; and, on the other, their cosmopolitanism, which resulted from their location at the center of a socio-economic network on a continental scale and a wide migratory movement. The Jews thus contributed to the development of a cultural concept ofMitteleuropa as opposed to the geopolitical and expansionist concept upheld by Pan-Germanism. German-Jewish cosmopolitanism found its expression on different levels: in the religious field, the school of the «Science of Judaism» (Wissenschaft des Judentums) became a model for the modernisation of Jewish culture in most European countries: in the economic field, emancipated German Jews consolidated their financial and commercial transnational network, which existed from the age of the «Court Jews» (Hofjuden); in the political field, radical German Jews played a leading role in the diffusion of Marxism as a universalist intellectual current, crossing national borders. Generally speaking, German Jews played a pivotal role in a process of cultural transfers stretched on more than a century. After Nazism came to power, German-Jewish cosmopolitanism took the way of exile, trying to preserve the legacy ofAufklärung.     

Reflections on Le Quebec d'en Haut et le Quebec d'en bas

At the beginning of the 20th century Quebec stretched beyond its current boundaries. Indeed, it was commonplace to speak of Quebec d'en haut (upper) and Quebec d'en bas (lower). A common destiny seemed to disintegrate a third of the way through the century only to be rekindled in recent times.     

Note sur le symbolisme de la corne dans le Mahābhārata et la mythologie brahmanique classique

Sans résumé     

Fêtes et divertissements en occident durant le haut moyen âge

The author is trying to deepen our knowledge of medieval society through a study of its festivals and entertainments. In the middle ages, as in ancient times, a good physical condition was sought after. Various sports were practised and hunting was highly valued, be it hunting with hounds or hawking. After tiring physical exercise, people liked to relax and to dine well. One of the major occupations of upper class men in the middle ages consisted in feasting, but their preoccupations were sometimes of a more cultural nature. Their banquets provided a means for many to share in the pleasures of civilisation. In Merovingian and Carolingian times spectacular entertainments were not valued so highly as they had been in Roman times, but singing and dancing were enjoyed. People much appreciated jugglers and they played dice.Though Christianity had triumphed, traces of paganism still persisted. Pagan festivals were not unusual at the beginning of the middle ages even though they had been prohibited by the Church. Nevertheless, religious feasts established by the Church and celebrated with great solemnity were the climax of religious life.     

Les serranos et le pont de Capilla au XVème siècle

Despite a few pioneering studies into transhumant raising in the kingdom of Castile much work in this field has yet to be done. We are acquainted with its general organisation but more rarely with its local manifestations. On the whole we know of the revenues it yielded to the Crown but less of those it delivered to the lords. It was during a lawsuit brought by the Mesta at the end of the fifteenth century against the lord of Capilla, whom it accused of imposing illegal taxes upon the migration of the winter herds across the Capilla bridge on their way to the Extranadura of the south, that a rich documentation was collected by the incriminated party. This documentation holds a twofold interest for us: first it informs us about the region of origin of the animals which followed this migration, the number of herds involved, their composition and their owners and shepherds; second it gives us knowledge of the revenues which a lord could extract from the collection of taxes imposed on the migration, or transhumance, itself.     

Dola Angèle Aguigah: Archéologie et Architecture Traditionelle en Afrique de l’Ouest

African Archaeological Review -     

Jean le Bel: portrait of a chronicler

The Old French chronicle by Jean le Bel of Liège in Belgium is one of our most important fourteenth-century historical sources. The author was a pain-staking and self-effacing writer, his aim a reliable and truthful narrative, his language and style remarkable for their directness and purity, his hallmarks clarity, order and intelligence. A canon of the Church and a notable figure in society, he was a man of his time and his narrative is mainly concerned with the ruling classes, yet for the attentive reader there are interesting glimpses of the life of the common man. The portrayal of the figures in the chronicle and Jean le Bel's comments on them show a remarkable capacity for accurate observation and independent thought, and provide evidence of sharp psychological insight. We look at these aspects of his work and at his attitude towards God, his views on great kings, good knights and noble ladies, and the characteristics of different nationalities. We consider judgments about him by his contemporaries and by modern critics, and evaluate his qualities as a writer.