Literatura académica sobre el tema "Comité de Moutier"

Abstract author: John Chrysostom (ca. 354(?)–407 c.e.) was a prolific preacher who had earned the epithet Chrysostom (golden-mouthed) by the sixth century. He is a and in the places in which they gather? Tell me, then. How do you Judaizers have the boldness, after dancing with demons, to come back to the assembly of the apostles? After you have gone off and shared with those who shed the blood of Christ, how is it that you do not shudder to come back and share in the sacred banquet, to partake of his precious blood? Do you not shiver, are you not afraid when you commit such outrages? Have you so little respect for that very banquet? 2.3.6 I have spoken these words to you. You will speak them to those Judaizers, and they to their wives. “Fortify one another.” If a catechumen is sick with this disease, let him be kept outside the church doors. If the sick one be a believer and already initiated, let him be driven from the holy table. For not all sins need exhortation and counsel; some sins, of their very nature, demand cure by a quick and sharp excision. The wounds we can tolerate respond to more gentle cures; those which have festered and cannot be cured, those which are feeding on the rest of the body, need cauterization with a point of steel. So is it with sins. Some need long exhortation; others need sharp rebuke.

Our project for the cave of La Mouthe incorporates a current dynamic of rereading rock art sites, and developing new problems of analysis. The knowledge acquired since the 1990s on archaeological data, with the discovery of major sites for prehistoric art, as well as methodological, with advances in radiocarbon dating, microanalyses of materials and context, or 3D digitization, have profoundly renewed our perception of prehistoric art. In the face of these new data, the re-reading of previously studied sites brings many new data, and a valuable re-reading of the graphic contexts of Paleolithic art. Marsoulas, La Baume-Latrone, the Bernoux fully materialize this dynamic. Our approach therefore aims to place the cave of La Mouthe in the context of its chrono-cultural context. Updating the inventory of its representations through a prospecting operation on the walls and rock art surveys is necessary but insufficient in this overall archaeological approach. The review of the exhumed material, the control of the various interventions past in situ, and a better consideration of the karstological and geomorphological problems will allow in the coming years to put in place a decisive argument with a view to carry out possible new internal or external excavations.

Lorsque Neal Stephenson a introduit le terme « métavers » dans son roman de science-fiction Snow Crash, en 1992, il était loin de se douter que le mot allait susciter autant de discussions. La notion d’une réalité d’un type nouveau, qui serait synthétisée, puis virtualisée et librement socialisée, est fascinante par ce qu’elle exigerait aux plans scientifique et technique. Fascinante surtout par ses retombées éventuelles aux niveaux culturel et social, y compris de nature éthique (qui ne sont pas abordées ici). Ce texte rappelle brièvement l’origine du concept avant de se consacrer à ses requis et défis techniques, abordés en l’examinant comme un système avancé d’information et communication. Le métavers revêt une complexité inédite alors que les capacités cognitives de l’humain et de la machine sont appelées à se fusionner avec synergie. L’analyse – qui demeure succincte compte tenu du format d’un article court – permettra de comprendre comment et pourquoi le métavers, dans la mouture originale proposée par Stephenson, demeure une utopie. Mais aussi comment l’élimination de certains requis peut permettre d’en retenir une saveur intéressante, laquelle apparait déjà dans une multitude d’applications.