De l'Italie à Manosque: Aspects des migrations italiennes en Provence à la fin du moyen âge

Cette micro‐analyse des migrations italiennes vers Manosque permet de remettre en question l'historiographie traditionnelle de l'immigration qui postule un déracinement, la solitude et la marginalité des migrants. Cette article montre au contraire un processus d'inclusion dont la rupture eventuelle avec les communautés d'origine démontre le succès. Une migration de rupture ne signifie pas que les relations avec la patrie d'origine se distende totalement. Des liens subsistent comme le démontrent les legs et les testaments. Sur deux siècles il y a une continuité migratoire et des réseaux persistant d'intégration.     

Industrialization and Local/Regional Development Revisited

In focusing on regional development and industrialization, this article highlights three main themes: the relevance to developing countries of the new industrial district concept; the apparent continued need to theorize agglomerated industrial growth; and the relevance of agricultural development to local and regional industrial development. It concludes that the new industrial district concept is not relevant to understanding industrialization in the peripheral regions of developing countries and that despite the introduction of decentralization policies, local industrial development will, as before, very largely depend on central government resource allocation, the stability of government and the role played by large and medium scale enterprises, including Multi-National Corporations (MNCs). It is also argued that without special efforts to develop agriculture, local and regional industrial development are less likely to occur.     

Religion naturelle et scepticisme religieux

In theHistory of scepticism from Erasmus to Spinoza, Richard H. Popkin presents Edward Herbert of Cherbury’s theory of truth as a heavy and unsuccessful weapon against the religious scepticism of the seventeenth century. This paper claims to show that this heavy conceptual device is not the very heart of the Cherburian response to scepticism but precisely the theoretical foundation of a religious perspectivism which is immediately corrected by a minimal credo which is universal and stable. In doing so, Cherbury fulfills the religious pragmativism’s program of Sextus Empiricus for he does not try to find the truest religion but the best one, the one which allows men to live in peace, in a mutual respect of their beliefs.