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Journal articles on the topic 'Certeau'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

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1

Peixoto, Fernanda Arêas. "Relembrar Michel de Certeau." Revista de Antropologia 61, no. 2 (August 14, 2018): 96–109. http://dx.doi.org/10.11606/2179-0892.ra.2018.148937.

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Defendendo a importância de Michel de Certeau para a antropologia contemporânea, o artigo sugere afinidades da teoria das práticas do autor com certas formulações de Michael Herzfeld e Tim Ingold. Associada a essa análise, apresenta-se ainda uma reflexão de cunho pessoal sobre o modo como a leitura de Certeau auxiliou a redefinir as próprias pesquisas da autora.

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2

Telicki, Marcin. "Tuwim and 'The Chorus of Idle Footsteps'." Acta Universitatis Lodziensis. Folia Litteraria Polonica 36, no. 6 (May 30, 2017): 197–207. http://dx.doi.org/10.18778/1505-9057.36.14.

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General aim of the article is to show city in Julian Tuwim’s poetry oppositely to older perspectives. Mostly critics write about his poems that they contain images of urban life and reflections of sociocultural change. I invert this traditional order and try to prove that city is created and seen by new ways of thinking – that the city is modified (not poetics first). I use Michele Certeau’s ideas, because they are similar to Tuwim’s literary praxis. Certau writes about “walking in the city” creating by language (rhetorical devices named synecdoche and asyndeton). Moreover, Certeau describes three types of “spatial requirements”: creating own space, non-time instead of tradition and appearing of new subject (common and anonymous). Reading Tuwim with Certeau’s theses gives a new look into modern city and his literary representations.

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3

Gárate-Martínez, Ignacio. "Entretien avec Michel de Certeau." Figures de la psychanalyse 8, no. 1 (2003): 103. http://dx.doi.org/10.3917/fp.008.0103.

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4

Álvarez, Carlos. "1er Coloquio Michel de Certeau." Teología y vida 57, no. 2 (June 2016): 281–84. http://dx.doi.org/10.4067/s0049-34492016000200006.

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5

Barbosa, Adriel Moreira. "Tempo e lugar em Michel de Certeau." Ciencias Sociales y Religión/Ciências Sociais e Religião 17, no. 23 (October 28, 2020): 203–15. http://dx.doi.org/10.22456/1982-2650.53442.

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Este artigo é dedicado à análise de dois importantes conceitos de Michel de Certeau – Tempo e Lugar. Eles formam um fio condutor de suas teses quanto ao processo do fazer historiográfico, que segundo De Certeau, é uma construção realizada por um sujeito – o historiador. Esta construção implica em muitas influências no decorrer de suas etapas, o que Certeau nos explica através de sua linguagem carregada de metáforas e com grande erudição. A importância das teses de Michel de Certeau para a historiografia tem sido amplamente destacada, e neste texto busca-se destacar suas implicações nos estudos de religião. De Certeau refutou a fragmentação do discurso religioso em diferentes metodologias e saberes e privilegiou a compreensão de seus princípios organizadores, mas inovou ao indicar a necessidade de se reconhecer a existência de uma perda existencial e epistêmica que seria inerente à tradução da experiência religiosa pela linguagem.

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6

Bacchini, Alessandro Melo, Alysson Bruno Martins Assunção, Junia De Vilhena, and Maria Inês Garcia de Freitas Bittencourt. "Aproximações entre Certeau, Winnicott e o antropofagismo cultural / Similarities between Certeau, Winnicott and cultural anthropophagism." Intexto, no. 36 (August 26, 2016): 46. http://dx.doi.org/10.19132/1807-8583201636.46-62.

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O texto apresenta uma análise da expressão poética e identitária de elementos ligados à música popular brasileira, a partir de uma reflexão sobre as teorias do Modernismo e suas aproximações com as obras de pensadores como Michel De Certeau e Donald Winnicott. Tal esforço é direcionado a um objeto cultural, “A prosa impúrpura do Caicó”, de autoria de Chico César. A partir da análise de conteúdo, percebeu-se que o compositor utiliza a paródia e o antropofagismo como estratégia político-ideológica de apropriação da cultura dominante e de refuta ao cânone estabelecido, construindo elementos novos que se remetem à apropriação, à bricolagem e aos sentidos do brincar.Palavras-chaveMúsica Popular Brasileira. Antropofagismo. Bricolagem. Tropicalismo. Chico César.AbstractThis paper presents an analysis of poetic identity and expression elements linked to Brazilian popular music, from a reflection on the theories of modernism and its relationship to the works of thinkers such as Michel de Certeau and Donald Winnicott. This effort is directed to a cultural object, “A Prosa Impúrpura do Caicó”, written by Chico César. From the content analysis, it was noticed that the composer uses parody and anthropophagism as a political and ideological strategy of appropriation of the dominant culture and refutes the established canon, building new elements that refer themselves to the assemblage, bricolage and the meaning of playing.KeywordsPopular Brazilian Music. Anthropophagism. Brigolage. Tropicalism. Chico César.

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7

Skyrme, Alison Elizabeth, and Lisa Levesque. "New Librarians and the Practice of Everyday Life." Canadian Journal of Academic Librarianship 5 (March 27, 2019): 1–24. http://dx.doi.org/10.33137/cjal-rcbu.v5.29652.

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In this article, the authors take a critical look at the challenges faced by librarians new to the profession. Using Michel de Certeau’s The Practice of Everyday Life, they examine how the coping tactics for new librarians described in the literature mirror the “tactics” de Certeau describes individuals using to “make do” within systems of power. This includes how individuals make do in their personal lives by coping with stress and how they succeed at work by developing networks and manoeuvering politically. This article will also discuss what de Certeau refers to as “strategies,” or moves undertaken by the system of power itself, within the context of onboarding and mentorship. Examining the literature on new librarians through the lens of de Certeau allows the authors to consider the ways in which the individual may choose to act tactically and integrate into a system of power, or may use the limited means available to them to quietly rebel. It also allows the critique of the use of tactics, which require individuals to take on additional work in order to adapt to the needs of the institution. Requiring new librarians to adapt to their institution is problematic, specifically in relation to precarious labour and to barriers to entry. These systematic issues require a collective response beyond what individuals can address. Using de Certeau’s work, the authors critically examine the literature that exists on new librarians and how individuals adapt and change to the needs of the academic library as a system of power.

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8

Pelletier, Denis, Francois Dosse, Christian Delacroix, Francois Dosse, Patrick Garcia, and Michel Trebitsch. "Michel de Certeau. Le marcheur blesse." Vingtième Siècle. Revue d'histoire, no. 79 (July 2003): 146. http://dx.doi.org/10.2307/3772287.

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9

Fleury, Laurent. "Michel de Certeau et la culture." Esprit N° 481-482, no. 1 (January 19, 2022): 121–29. http://dx.doi.org/10.3917/espri.2201.0121.

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10

Zemon Davis, Natalie, and Luce Giard. "La quête de Michel de Certeau." Esprit Mars-Avril, no. 3 (2016): 261. http://dx.doi.org/10.3917/espri.1603.0261.

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11

Theobald, Christoph. "Michel de Certeau. Théologie du quotidien." Recherches de Science Religieuse 104, no. 1 (2016): 5. http://dx.doi.org/10.3917/rsr.161.0005.

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12

Freitas de Miranda Junior, Robson. "Michel de Certeau e a psicanálise." rth | 23, no. 2 (May 27, 2021): 185–209. http://dx.doi.org/10.5216/rth.v23i2.65390.

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O objetivo desse artigo é analisar alguns dos trabalhos de Michel de Certeau reunidos na coletânea intitulada “História e psicanálise: entre ciência e ficção”. Principalmente os textos: “Psicanálise e história” e “O ‘romance’ psicanalítico: história e literatura”. Pretendemos evidenciar que, em suas reflexões sobre a história e o fazer historiográfico, Certeau se valeu intensamente da teoria e da escrita freudianas, uma vez que, nelas, o historiador encontrou tanto a possibilidade de pensar novas temporalidades que caracterizariam o discurso histórico, quanto uma teoria da narratividade, que seria fundamental para entender o próprio estatuto da escrita da história.

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13

Moingt, Joseph. "Traveller of Culture: Michel de Certeau." New Blackfriars 77, no. 909 (November 1996): 479–83. http://dx.doi.org/10.1111/j.1741-2005.1996.tb07956.x.

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14

Maclean, Ian. "The heterologies of Michel de Certeau." Paragraph 9, no. 1 (March 1987): 83–87. http://dx.doi.org/10.3366/para.1987.0005.

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15

Terdiman, R. "The Marginality of Michel de Certeau." South Atlantic Quarterly 100, no. 2 (April 1, 2001): 399–421. http://dx.doi.org/10.1215/00382876-100-2-399.

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16

Andres, Lauren, Phil Jones, Stuart Paul Denoon-Stevens, and Melgaço Lorena. "Negotiating polyvocal strategies: Re-reading de Certeau through the lens of urban planning in South Africa." Urban Studies 57, no. 12 (October 31, 2019): 2440–55. http://dx.doi.org/10.1177/0042098019875423.

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The Practice of Everyday Life (de Certeau M (1984) The Practice of Everyday Life. Berkeley, CA: University of California Press) has become a canonical text in urban studies, with de Certeau’s idea of tactics having been widely deployed to understand and theorise the everyday. Tactics of resistance were contrasted with the strategies of the powerful, but the ways in which these strategies are operationalised were left ambiguous by de Certeau and have remained undertheorised since. We address this lacuna through an examination of the planning profession in South Africa as a lieu propre– a strategic territory with considerable power to shape urban environments. Based on a large interview data set examining practitioner attitudes toward the state of the profession in South Africa, this paper argues that the strategies of the powerful are themselves subject to negotiation. We trace connections with de Certeau’s earlier work to critique the idea that strategies are univocal. We do this by examining how the interests of different powerful actors can come into conflict, using the planning profession as an exemplar of how opposing strategies must be mediated in order to secure changes in society.

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17

Ohara, João Rodolfo Munhoz. "Passado histórico, presente historiográfico: considerações sobre "História e Estrutura" de Michel de Certeau." História da Historiografia: International Journal of Theory and History of Historiography 6, no. 12 (November 16, 2012): 197–212. http://dx.doi.org/10.15848/hh.v0i12.481.

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No ensaio “História e Estrutura”, Michel de Certeau pensa o ofício do historiador como um problema, um conjunto de procedimentos que merece uma análise cuidadosa. Nesse texto, Certeau discute a tensão colocada no enfrentamento com o Outro, no instante em que o historiador encontra a alteridade do que passou, e mais especificamente os efeitos do pensamento dito “estruturalista” sobre tal tensão. Pensamos que muitas das considerações de Certeau ainda são relevantes para refletir sobre a escrita da história e a relação dos homens com o tempo neste período que se diz de crise epistemológica. Assim, nosso trabalho busca explorar os apontamentos de Certeau e articulá-los ao que consideramos ser um projeto maior do autor, a saber, a crítica do fazer historiográfico enquanto prática, desenvolvida alhures.

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18

Crim, Kathryn. "The Ghostly Gait of Michel de Certeau." Qui Parle 25, no. 1-2 (2016): 221–32. http://dx.doi.org/10.5250/quiparle.25.1-2.0221.

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19

Dosse, Francois. "Michel de Certeau et l'ecriture de l'histoire." Vingtième Siècle. Revue d'histoire, no. 78 (April 2003): 145. http://dx.doi.org/10.2307/3772579.

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20

Guillaume, Marc. "Michel de Certeau, La culture de l'ordinaire." Médium 3, no. 2 (2005): 142. http://dx.doi.org/10.3917/mediu.003.0142.

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21

Dosse, François. "Michel de Certeau (1925-1986). Penser l'altérité." Sciences Humaines N° 281, no. 5 (May 1, 2016): 28. http://dx.doi.org/10.3917/sh.281.0028.

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22

Hervieux, Lucie. "Une théologie de l’altérité : Michel de Certeau." Théologiques 25, no. 1 (January 7, 2019): 177–95. http://dx.doi.org/10.7202/1055246ar.

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La question de l’altérité chez Michel de Certeau est au coeur de sa (dé)-marche théologique et noue inséparablement la question d’un sujet en quête de son désir et en ce qu’il se reconnaît comme manque à être. Quelques repères nous permettent d’étayer l’état de la question. Il semble que pour Certeau, la théologie, s’il en est une, se fait autrement. Depuis la modernité, quelque chose s’est rompu, le « dire » et le « faire » théologiques ne font plus consensus, ni sur les pavés des Églises, ni dans l’ordre des discours relatif à l’éveil des sciences humaines. Un socle s’est rompu. La rupture même fait office de lieu théologique, elle porte une coupure épistémologique : le travail théologique ne peut en aucun temps être fixé une fois pour toutes et figé dans des énoncés évidés de leur fondement, c’est-à-dire qui évacuent l’expérience même d’une rencontre de l’autre et de l’Autre. Il ne s’agit pas pour Michel de Certeau de poser un savoir sur Dieu ni de lui imposer un lieu mais de reconnaître l’(in)-appropriable d’un « non-lieu ». L’acte théologique pose désormais l’acte d’un sujet qui se met en mouvement, entamant une marche incessante, en travail de désir d’autre et en la rencontre de l’Autre. Le discours théologique porte le produit langagier de cette rencontre dans son (im)-possibilité d’en tenir lieu. La théologie devient ainsi elle-même acte d’énonciation.

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23

Dosse, François. "Michel de Certeau et l'écriture de l'histoire." Vingtième Siècle. Revue d'histoire 78, no. 2 (2003): 145. http://dx.doi.org/10.3917/ving.078.0145.

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24

Conley, Tom, and Michel de Certeau. "Michel de Certeau and the Textual Icon." Diacritics 22, no. 2 (1992): 38. http://dx.doi.org/10.2307/465278.

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25

Le Brun, Jacques. "Michel de Certeau historien de la spiritualité." Recherches de Science Religieuse 91, no. 4 (2003): 535. http://dx.doi.org/10.3917/rsr.034.0535.

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26

Vallin, Pierre. "Michel de Certeau, des notes de lecture." Recherches de Science Religieuse 91, no. 4 (2003): 553. http://dx.doi.org/10.3917/rsr.034.0553.

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27

Gudridge, Patrick O., and Jeremy Ahearne. "Michel de Certeau: Interpretation and Its Other." Contemporary Sociology 26, no. 2 (March 1997): 251. http://dx.doi.org/10.2307/2076820.

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28

McNay, Lois. "Michel de Certeau and the ambivalent everyday." Social Semiotics 6, no. 1 (January 1996): 61–81. http://dx.doi.org/10.1080/10350339609384464.

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29

Çağlar DENİZ, A. "DE CERTEAU: OPERASYONLAR, STRATEJİ, TAKTİK VE KENT." Journal Of History School 9, no. XXV (January 1, 2016): 747–61. http://dx.doi.org/10.14225/joh888.

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30

Dragićević Šešić, Milena. "Michel de Certeau,Culture in the plural." International Journal of Cultural Policy 16, no. 1 (February 2010): 23–25. http://dx.doi.org/10.1080/10286630902971629.

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31

Schalk, David L., and Jeremy Ahearne. "Michel de Certeau: Interpretation and Its Other." American Historical Review 102, no. 5 (December 1997): 1455. http://dx.doi.org/10.2307/2171089.

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32

Trémolières, François. "Michel de Certeau : le travail de l’œuvre." Critique 828, no. 5 (2016): 423. http://dx.doi.org/10.3917/criti.828.0423.

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33

MARKS, JOHN. "Certeau & Foucault: the other and pluralism." Paragraph 22, no. 2 (July 1999): 118–32. http://dx.doi.org/10.3366/para.1999.22.2.118.

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34

LOCK, CHARLES. "Michel de Certeau: walking the via negativa." Paragraph 22, no. 2 (July 1999): 184–98. http://dx.doi.org/10.3366/para.1999.22.2.184.

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35

BOER, ROLAND. "The resurrection engine of Michel De Certeau." Paragraph 22, no. 2 (July 1999): 199–212. http://dx.doi.org/10.3366/para.1999.22.2.199.

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36

Hervieux, Lucie. "Une théologie de l’altérité : Michel de Certeau." Théologiques 25, no. 2 (March 4, 2019): 185–206. http://dx.doi.org/10.7202/1056943ar.

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La question de l’altérité chez Michel de Certeau est au coeur de sa (dé)-marche théologique et noue inséparablement la question d’un sujet en quête de son désir et en ce qu’il se reconnaît comme manque à être. Quelques repères nous permettent d’étayer l’état de la question. Il semble que pour Certeau, la théologie, s’il en est une, se fait autrement. Depuis la modernité quelque chose s’est rompue, le « dire » et le « faire » théologiques ne font plus consensus ni sur les pavés des Églises ni dans l’ordre des discours relatif à l’éveil des sciences humaines. Un socle s’est rompu. La rupture même fait office de lieu théologique, elle porte une coupure épistémologique : le travail théologique ne peut en aucun temps être fixé une fois pour toutes et figé dans des énoncés évidés de leur fondement, c’est-à-dire évacuer l’expérience même d’une rencontre de l’autre et de l’Autre. Il ne s’agit pas pour Michel de Certeau de poser un savoir sur Dieu ni de lui imposer un lieu mais de reconnaître l’(in)-appropriable d’un « non-lieu ». L’acte théologique pose désormais l’acte d’un sujet qui se met en mouvement, entamant une marche incessante, en travail de désir d’autre et en la rencontre de l’Autre. Le discours théologique porte le produit langagier de cette rencontre dans son (im)-possibilité d’en tenir lieu. La théologie devient ainsi elle-même acte d’énonciation.

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37

Buchanan, I. "Introduction: Michel de Certeau--in the Plural." South Atlantic Quarterly 100, no. 2 (April 1, 2001): 323–29. http://dx.doi.org/10.1215/00382876-100-2-323.

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38

Colebrook, C. "Certeau and Foucault: Tactics and Strategic Essentialism." South Atlantic Quarterly 100, no. 2 (April 1, 2001): 543–74. http://dx.doi.org/10.1215/00382876-100-2-543.

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39

Miranda, José Luiz. "A invenção do cotidiano, Michel de Certeau." Linha D'Água, no. 8 (July 14, 1993): 31. http://dx.doi.org/10.11606/issn.2236-4242.v0i8p31-45.

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40

Reis, Gustavo Soldati. "As texturas heterológicas: trajetórias místicas em Michel de Certeau." Estudos de Religião 32, no. 2 (August 27, 2018): 69. http://dx.doi.org/10.15603/2176-1078/er.v32n2p69-87.

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O presente texto tem por objetivo analisar a concepção da categoria mística no pensamento do cientista da religião e historiador, o jesuíta francês Michel de Certeau. Com “trajetórias místicas” aponta-se, por hipótese, para três dimensões do discurso certeauniano acerca da mística: a trajetória autoral onde Certeau assume, em sua própria vida e produção textual um itinerário místico; a trajetória historiográfica, onde Certeau notabiliza-se por ler a história cultural do ocidente cristão (a partir das cisões causadas pelo início da modernidade - séculos XVI e XVII) em torno da linguagem e dos movimentos místicos e, por fim, a trajetória epistemológica, onde o intelectual francês toma a mística como categoria analítica central em sua produção de conhecimento para a análise da linguagem religiosa.

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41

Rovea, Federico. "Education and Alteration. Notes on Personalism, Alterity and Education in Dialogue with Michel de Certeau." Paedagogia Christiana 47, no. 1 (August 16, 2021): 119–39. http://dx.doi.org/10.12775/pch.2021.006.

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This article tries to elaborate some insights from Michel de Certeau’s works on personalism, alterity and education. The aim is to add a poorly known voice to the contemporary debate around pedagogy and personalism. De Certeau’s original account of personhood, based on the movement of ‘alteration’ rather than on ‘identity’, is presented as original and useful to enrich the contemporary educational debate. The article firstly analyzes two texts where Certeau deals specifically with the role of alterity in educational contexts. The uncanny and ungraspable movement of ‘alteration’ will be shown as fundamental in the person’s formation. Secondly, it will be argued that such account of alterity is rooted in Certeau’s interpretation of the Christian tradition. Finally, it will be maintained the possibility of conceiving education itself as a process of ‘alteration’.

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42

Howe, Fanny. "Wonder-Horror." Religion and the Arts 14, no. 5 (2010): 606–15. http://dx.doi.org/10.1163/156852910x529368.

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AbstractMichel de Certeau and his book, The Possession at Loudun, are the central subjects of this essay, in which the question of belief is addressed. Who can you believe and how? Is belief engendered by a person’s speech, facial expression, or gesture? The revolt of the nuns in Loudun, following the Plague, had, for Certeau, a theatrical dimension as if they were acting out an unexpressed failure of communication between the clergy and the people. Their mass dementia represented a cataclysmic change in social relations. Certeau found two people who spoke with a convincing clarity: Urbain Grandier from his prison cell and Joseph Surin, Jesuit, poet, and exorcist.

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43

Euvé, F. "Michel de Certeau: Thinking What Happens to Us (Translated from French by: Elena Rudneva)." Russian Journal of Philosophical Sciences, no. 9 (December 20, 2018): 44–60. http://dx.doi.org/10.30727/0235-1188-2018-9-44-60.

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This article presents the intellectual approach of an important thinker of the contemporary world, Michel de Certeau (1925-1986), to show its coherence. At the first look his work seems confusing: it addresses both the mystical phenomena of the past and the daily life of his contemporaries. His interests are multifaceted: he was at the same time theologian, historian, sociologist, philosopher of history. His work is a permanent research in a world in perpetual transformation. Although his main field of research was history, his first works dealt with theological problems. The interest of M. de Certeau begins by the analysis of mysticism as a phenomenon characteristic of the beginning of modern times. This leads him to take a broader interest in history as a set of events that cannot be reduced to a “system”. The spiritual experience of that period offers a clue to understanding current events. A significant part of M. de Certeau’s works deals with the problem of “modernity” and “everyday life”. There is a will to “think about event”. In the last part of his life, he works on the anthropology of the everyday life of “ordinary” people, in order to show the capacity they have to “invent” their existence by “tinkering” with the materials they receive. The religious dimension permeates all his work, his religious themes embrace both historical and contemporary Christianity. Christianity is for him the “religion of event”. That is why it must always remain open to meeting the other. Throughout his creativity Michel de Certeau shows a great concern for the singularity of every person, spiritual experience, interrelations with others.

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44

Cassigoli Salamon, Rossana. "ANTROPOLOGÍA DE LAS PRÁCTICAS COTIDIANAS: MICHEL DE CERTEAU." Chungará (Arica), ahead (2016): 0. http://dx.doi.org/10.4067/s0717-73562016005000033.

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45

De Quadros, Eduardo. "As “artes da memória'' em Michel de Certeau." História da Historiografia: International Journal of Theory and History of Historiography 15, no. 38 (April 27, 2022): 17–38. http://dx.doi.org/10.15848/hh.v15i38.1782.

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No campo da pesquisa histórica, Michel de Certeau tornou-se conhecido pelo trabalho da década de 1970 “A operação historiográfica”, que foi inserido na obra A escrita da História. A abordagem original que dera ao tema serviu de plataforma para várias investigações posteriores. Entretanto, a relação tensa inserida entre o conhecimento do passado e as “artes” da memória não receberam a devida atenção nos estudos históricos ou culturais. Esse é o objetivo deste artigo, buscando aprofundar as intuições postas acerca da temporalidade, do ato de lembrar e seu potencial de inconformidade. O intuito é apresentar hermeneuticamente a parte dedicada ao problema na obra A invenção do cotidiano: artes de fazer, publicada na França em 1980. Observa-se na reflexão, um distanciamento entre memória e historiografia, não apenas devido às capacidades e as características típicas da escritura, mas principalmente captado sob a influência da filosofia pragmática e da abordagem bioenergética da lembrança. As tensões apontadas pelo autor permaneceram pouco exploradas, posteriormente, na Teoria da História.

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46

Fabre, Pierre-Antoine. "Postérités de Michel de Certeau : la question mystique." Sociétés & Représentations 43, no. 1 (2017): 17. http://dx.doi.org/10.3917/sr.043.0017.

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47

Le Blanc, Guillaume. "L’amour des marges. Autour de Michel de Certeau." Esprit N° 481-482, no. 1 (January 19, 2022): 41–44. http://dx.doi.org/10.3917/espri.2201.0041.

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48

Giard, Luce, Jean-Louis Schlegel, Clémence Lalaut, and Marc-Olivier Padis. "Michel de Certeau, la mystique et l?écriture." Esprit Août/septembre, no. 8 (2013): 155. http://dx.doi.org/10.3917/espri.1308.0155.

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49

Gibert, Pierre. "Autour de Michel de Certeau « Le marcheur blessé »." Recherches de Science Religieuse 91, no. 4 (2003): 493. http://dx.doi.org/10.3917/rsr.034.0493.

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50

Salin, Dominique. "Michel de Certeau et la question du langage." Recherches de Science Religieuse 104, no. 1 (2016): 33. http://dx.doi.org/10.3917/rsr.161.0033.

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