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Nine authors from prominent universities around the world show how the adventurous thinkers, artists, and adventurers of the eighteenth-century period placed adaptation at the center of the quest for a modern civilization. The book will appeal to cultural historians, historians of science, and those interested in literary metamorphoses.

Document de travail LEST. 27 p. Bibliographie (p. 23-27) ; In this article, we propose the hypothesis that "the Learning society" is more a political slogan and prospect than a social reality (In France, as in most OECD countries, public investment in formal education and training has actually decreased since the OECD started talking about lifelong learning). And there is no agreement as to what a future "learning society" should be. Firstly, the framework of knowledge economy has not yet been defined and analysts remain divided on the issue: is it (or will be) an extension of a deregulated, market economy and society, or a more regulated capitalist economy? Should knowledge be considered as a public good or as a marketable one (section 1). Secondly, the consequences of the resulting economic changes for workers and for citizens are unclear. Although most studies acknowledge the development of new (net) work organizations, of new skill requirements and of new opportunities for learning, some studies also emphasize new risks of economic and social exclusion (section 2). And the French specificities are particularly marked in terms of education and lifelong learning strategies. (section 3). Although lifelong learning strategies are sometimes explicitly (but more often implicitly) related to the prospect of a Knowledge Economy, part of the debate is purely endogenous to the educational sphere and initial education and further education remain separated.

Document de travail LEST. 27 p. Bibliographie (p. 23-27) ; In this article, we propose the hypothesis that "the Learning society" is more a political slogan and prospect than a social reality (In France, as in most OECD countries, public investment in formal education and training has actually decreased since the OECD started talking about lifelong learning). And there is no agreement as to what a future "learning society" should be. Firstly, the framework of knowledge economy has not yet been defined and analysts remain divided on the issue: is it (or will be) an extension of a deregulated, market economy and society, or a more regulated capitalist economy? Should knowledge be considered as a public good or as a marketable one (section 1). Secondly, the consequences of the resulting economic changes for workers and for citizens are unclear. Although most studies acknowledge the development of new (net) work organizations, of new skill requirements and of new opportunities for learning, some studies also emphasize new risks of economic and social exclusion (section 2). And the French specificities are particularly marked in terms of education and lifelong learning strategies. (section 3). Although lifelong learning strategies are sometimes explicitly (but more often implicitly) related to the prospect of a Knowledge Economy, part of the debate is purely endogenous to the educational sphere and initial education and further education remain separated.

Document de travail LEST. 27 p. Bibliographie (p. 23-27) ; In this article, we propose the hypothesis that "the Learning society" is more a political slogan and prospect than a social reality (In France, as in most OECD countries, public investment in formal education and training has actually decreased since the OECD started talking about lifelong learning). And there is no agreement as to what a future "learning society" should be. Firstly, the framework of knowledge economy has not yet been defined and analysts remain divided on the issue: is it (or will be) an extension of a deregulated, market economy and society, or a more regulated capitalist economy? Should knowledge be considered as a public good or as a marketable one (section 1). Secondly, the consequences of the resulting economic changes for workers and for citizens are unclear. Although most studies acknowledge the development of new (net) work organizations, of new skill requirements and of new opportunities for learning, some studies also emphasize new risks of economic and social exclusion (section 2). And the French specificities are particularly marked in terms of education and lifelong learning strategies. (section 3). Although lifelong learning strategies are sometimes explicitly (but more often implicitly) related to the prospect of a Knowledge Economy, part of the debate is purely endogenous to the educational sphere and initial education and further education remain separated.

Šajā maģistra darbā tiek pētīta sabiedrības un personības koncepcija antiutopiskajā literatūrā. Antiutopija ar tās kritiku un satīru, kas vērsta uz sociāli - politiskajām tendencēm Eiropā un Amerikā, kļūst par galveno literatūras izteiksmes veidu divdesmitajā gadsimtā. Pētījuma galvenais mērķis ir noteikt antiutopiskās sabiedrības raksturīgās pazīmes. Tieksmē pēc stabilitātes un vispārējās labklājības, antiutopiskās sabiedrības valdnieki apzināti sagroza utopisko sapni par cilvēces atbrīvošanu un universālā taisnīguma nodibināšanu. Tā vietā viņi pakļauj iedzīvotājus iznīcinot vēsturi, reliģiju, mākslu un literatūru. Šādi, cilvēkiem tiek atņemts pamats, kas pieļauj iespēju taisnīgi salīdzināt pagātni un tagadni; viņi mīl savu verdzību un visaugstāk vērtē pastāvošo kārtību. ; The present master paper explores the conception of society and personality in dystopian literature. Dystopia, with its critique and satire of the socio-political tendencies in Europe and America, becomes the major mode of literary expression in the twentieth century. The principal aim of the research is to determine the characteristic features of dystopian imaginary societies. In the pursuit for stability and common prosperity, dystopian rulers deliberately distort the utopian dream of liberating the mankind and establishing universal justice. Instead they enslave population through annihilation of history, religion, art and literature. People deprived from a ground for a fair comparison between the past and the present, love their servitude and value the existing order above all.

ch. 1. An introduction to ethnotheatre and ethnodrama -- ch. 2. Ethnodramatics : studio exercies -- ch. 3. Writing ethnodramatic monologue. Scenes from open heart / by Joe Salvatore -- ch. 4. Writing ethnodramatic dialogue. Voodoo by Jo Carson -- ch. 5. Envisioning ethnotheatricality. Shots: a love story by John Caswell, Jr. -- ch. 6. But is it art? An ethnotheatre aesthetic.

"War was the first subject of literature; at times, war has been its only subject. In this volume, the contributors reflect on the uneasy yet symbiotic relations of war and writing, from medieval to modern literature. War writing emerges in multiple forms, celebratory and critical, awed and disgusted; the rhetoric of inexpressibility fights its own battle with the urgent necessity of representation, record and recognition. This is shown to be true even to the present day: whether mimetic or metaphorical, literature that concerns itself overtly or covertly with the real pressures of war continues to speak to issues of pressing significance, and to provide some clues to the intricate entwinement of war with contemporary life. Particular topics addressed include writings of and about the Crusades and battles during the Hundred Years War; Shakespeare's treatment of war; Auden's 'Journal of an Airman'; and War and Peace."-- Publisher description

Focused on the recently hotly debated topic at the crossroads of various human and social sciences, this book investigates the emergence of the cosmopolitan idea of literature and its impact on the reconfiguration of the European and non-European political spaces. The birthplace of this idea is its designers' traumatic experience as induced by the disconcerting condition of their abode.The thesis is that the eighteenth and nineteenth century's cosmopolitan projects that grow out of such deep frustrations trace the twentieth century's global democracy. This hidden origin of cosmopolitan projects dismantles the usual European representation of modernization as universal progress as myopic. Rather than being a generous action of prominent subjects such as Voltaire, Kant, and Goethe, or Bakhtin, Derrida and Deleuze, cosmopolitanism is an enforced reaction of the instances dispossessed by injury that search for the ways of healing it. Yet as soon as their remedy establishes itself as the ground for universal reconciliation, it risks suppressing other's trauma, i.e. turns from politics into a police. Articulating the author's position in the recent debates on the structure of democracy, the epilogue suggests an alternative strategy.