Gotowa bibliografia na temat „Institut de la vision (Paris, France)”

The attacks suffered by France in January and November 2015, and then in the course of 2016, especially the Nice attack, provoked intense online activity both during the events and in the months that followed. The digital traces left by this reactivity and reactions to events gave rise, from the very first days and even hours after the attacks, to a ‘real-time’ institutional archiving by the National Library of France ( Bibliothèque nationale de France, BnF) and the National Audio-visual Institute ( Institut national de l’audiovisuel, Ina). The results amount to millions of archived tweets and URLs. This article seeks to highlight some of the most significant issues raised by these relatively unprecedented corpora, from collection to exploitation, from online stream of data to its mediation and re-composition. Indeed, web archiving practices in times of emergency and crises are significant, almost emblematic, loci to explore the human and technical agencies, and the complex temporalities, of ‘born-digital’ heritage. The cases examined here emphasize the way these ‘emergency collections’ challenge the perimeters and the very nature of web archives as part of our digital and societal heritage, and the guiding visions of its governance and mission. Finally, the present analysis underlines the need for a careful contextualization of the design process – both of original web pages or tweets and of their archived images – and of the tools deployed to collect, retrieve and analyse them.

Variants in the X-linked retinitis pigmentosa GTPase regulator gene (RPGR) and, specifically, in its retinal opening reading frame-15 isoform (RPGRORF15) may cause rod-cone (RCD), cone, and cone-rod dystrophies (CDs and CRDs). While RPGR-related RCDs have been frequently evaluated, the characteristics and progression of RPGR-related CD/CRDs are largely unknown. Therefore, the goal of our work was to perform genotype–phenotype correlations specifically in RPGRORF15-related CD/CRDs. This retrospective longitudinal study included 34 index patients and two affected relatives with a molecular diagnosis of RPGR-related CD/CRDs. Patients were recruited at the “Quinze-Vingts” Hospital, Paris, France and screened for mutations in RPGRORF15 at the Institut de la Vision, Paris, France. We identified 29 distinct variants, of which 27 were truncating. All were located in the 3′ half of the RPGRORF15 transcript. Twenty of them were novel. Fifteen subjects were affected by CD, the remaining had CRD. When analyzing the longitudinal data, a progressive decline in visual acuity (VA) was noted, with more than 60% of the patients reaching VA ≥ 1 LogMar in the best eye after the fifth decade of life. To our knowledge, this is the largest described study of a cohort of CD/CRD patients affected by RPGRORF15 variants. Longitudinal data showed a rapidly progressive disease, possibly locating an optimal window of intervention for future therapies in younger ages.

The article examines a group of exhibitions that took place in the late seventies and early eighties and are useful for grasping what was at stake regarding the debates on the tensions between modernist and post-modernist architecture. Among the exhibitions that are examined are Europa-America: Architettura urbana, alternative suburbane, curated by Vittorio Gregotti for the Biennale di Venezia in 1976; La Presenza del passato, curated by Paolo Portoghesi for the Biennale di Venezia in 1980; the French version of La presenza del passato—Présence de l’histoire, l’après modernisme—held in the framework of the Festival d’Automne de Paris in 1981; Architectures en France: Modernité/post-modernité, curated by Chantal Béret and held at the Institut Français d’Architecture (18 November 1981–6 February 1982); La modernité, un projet inachevé: 40 architectures, curated by Paul Chemetov and Jean-Claude Garcias for the Festival d’Automne de Paris in 1982; La modernité ou l’esprit du temps, curated by Jean Nouvel, Patrice Goulet, and François Barré and held at the Centre Pompidou in 1982; and Nouveaux plaisirs d’architecture, curated by Jean Dethier for the Centre Pompidou in 1985, among other exhibitions. Analysing certain important texts published in the catalogues of the aforementioned exhibitions, the debates that accompanied the exhibitions and an ensemble of articles in French architectural magazines such as L’Architecture d’aujourd’hui and the Techniques & Architecture, the article aims to present the questions that were at the centre of the debates regarding the opposition or osmosis between the modernist and postmodernist ideals. Some figures, such as Jean Nouvel, were more in favour of the cross-fertilisation between modernity and postmodernity, while others, such as Paul Chemetov, believed that architects should rediscover modernity in order to enhance the civic dimension of architecture. Following Pierre Bourdieu’s approach, the article argues that the tension between the ways in which each of these exhibitions treats the role of the image within architectural design and the role of architecture for the construction of a vision regarding progress is the expression of two divergent positions in social space.

Рецензия на книгу: Alexandre Stroev, La Russie et la France des Lumières : Monarques et philosophes, écrivains et espions. Paris: Institut d’études slaves (Bibliothèque russe de l’Institut d’études slaves, tome CXXXVI), 2017. 512 p. Review of: Alexandre Stroev, La Russie et la France des Lumières : Monarques et philosophes, écrivains et espions. Paris: Institut d’études slaves (Bibliothèque russe de l’Institut d’études slaves, tome CXXXVI), 2017. 512 p.

Review of: Nikolaï Karamzin en France. L'image de la France dans les Lettres d'un voyageur russe [Nikolai Karamzin in France. The Image of France in the Letters of a Russian Traveler], sous la direction de Rodolphe Baudin. Paris: Institut d’études slaves, 2014, 228 p., ill., ISSN 0078-9976, ISBN 978-2-7204-0523-5

RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. The example of restitutions, donations and legacies inthe Andes enables us to explore the role of the Spanish laity and indigenous populations in the establishment of the dense network of Catholic institutions that was established during this period. The proposal postulates the role of lay actors in the construction of a Christian space in the Peruvian Andes in the sixteenth and early seventeenth centuries, when economic investment contributed to the transition from a society of war and conquest to a pacified, corporate society.KEY WORDS: Hispanic America-Andes, religion, economics, encomienda, 16th and 17th centuries. BIBLIOGRAFIAAbercrombie, T., “Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of 16th-Century Charcas”, en Kellogg, S. y Restall, M. (eds.), Dead Giveaways, Indigenous Testaments of Colonial Mesoamerica end the Andes, Salt Lake city, University of Utah Press, 1998, pp. 249-289.Aladjidi, P., Le roi, père des pauvres: France XIIIe-XVe siècle, Rennes, Presses universitaires de Rennes, 2008.Alberro, S., Les Espagnols dans le Mexique colonial: histoire d’une acculturation, Paris, A. Colin, 1992.Alden, D., The making of an enterprise: the Society of Jesus in Portugal, its empire, and beyond 1540-1750, Stanford California, Stanford University Press, 1996.Angulo, D., “El capitán Gómez de León, vecino fundador de la ciudad de Arequipa. Probança e información de los servicios que hizo a S. M. en estos Reynos del Piru el Cap. Gomez de León, vecino que fue de cibdad de Ariquipa, fecha el año MCXXXI a pedimento de sus hijos y herederos”, Revista del archivo nacional del Perú, Tomo VI, entrega II, Julio-diciembre 1928, pp. 95-148.Atienza López, Á., Tiempos de conventos: una historia social de las fundaciones en la España moderna, Madrid, Marcial Pons Historia, 2008.Azpilcueta Navarro, M. de, Manual de penitentes, Estella, Adrián de Anvers, 1566.Baschet, J., “Un Moyen Âge mondialisé? Remarques sur les ressorts précoces de la dynamique occidentale”, en Renaud, O., Schaub, J.-F., Thireau, I. (eds.), Faire des sciences sociales, comparer, Paris, éditions de l’EHESS, 2012, pp. 23-59.Boltanski, A. y Maldavsky, A., “Laity and Procurement of Funds», en Fabre, P.-A., Rurale, F. (eds.), Claudio Acquaviva SJ (1581-1615). A Jesuit Generalship at the time of the invention of the modern Catholicism, Leyden, Brill, 2017, pp. 191-216.Borges Morán, P., El envío de misioneros a América durante la época española, Salamanca, Universidad Pontifícia, 1977.Bourdieu, P., “L’économie des biens symboliques», Raisons pratiques: sur la théorie de l’action, Paris, Seuil, [1994] 1996, pp. 177-213.Brizuela Molina, S., “¿Cómo se funda un convento? Algunas consideraciones en torno al surgimiento de la vida monástica femenina en Santa Fe de Bogotá (1578-1645)”, Anuario de historia regional y de las Fronteras, vol. 22, n. 2, 2017, pp. 165-192.Brown, P., Le prix du salut. Les chrétiens, l’argent et l’au-delà en Occident (IIIe-VIIIe siècle), Paris, Belin, 2016.Burke, P., La Renaissance européenne, Paris, Seuil, 2000.Burns, K., Hábitos coloniales: los conventos y la economía espiritual del Cuzco, Lima, Quellca, IFEA, 2008.Cabanes, B y Piketty, G., “Sortir de la guerre: jalons pour une histoire en chantier”, Histoire@Politique. Politique, culture, société, n. 3, nov.-dic. 2007.Cantú, F., “Evoluzione et significato della dottrina della restituzione in Bartolomé de Las Casas. Con il contributo di un documento inedito”, Critica Storica XII-Nuova serie, n. 2-3-4, 1975, pp. 231-319.Castelnau-L’Estoile, C. de, “Les fils soumis de la Très sainte Église, esclavages et stratégies matrimoniales à Rio de Janeiro au début du XVIIIe siècle», en Cottias, M., Mattos, H. (eds.), Esclavage et Subjectivités dans l’Atlantique luso-brésilien et français (XVIIe-XXe), [OpenEdition Press, avril 2016. Internet : <http://books.openedition.org/ http://books.openedition.org/oep/1501>. ISBN : 9782821855861]Celestino, O. y Meyers, A., Las cofradías en el Perú, Francfort, Iberoamericana, 1981.Celestino, O., “Confréries religieuses, noblesse indienne et économie agraire”, L’Homme, 1992, vol. 32, n. 122-124, pp. 99-113.Châtellier Louis, L’Europe des dévots, Paris, Flammarion, 1987.Christian, W., Religiosidad local en la España de Felipe II, Madrid, Nerea, 1991.Christin, O., Confesser sa foi. Conflits confessionnels et identités religieuses dans l’Europe moderne (XVIe-XVIIe siècles), Seyssel, Champ Vallon, 2009.Christin, O., La paix de religion: l’autonomisation de la raison politique au XVIe siècle, Paris, Seuil, 1997.Clavero, B., Antidora: Antropología católica de la economía moderna, Milan, Giuffrè, 1991.Cobo Betancourt, “Los caciques muiscas y el patrocinio de lo sagrado en el Nuevo Reino de Granada”, en A. Maldavsky y R. Di Stefano (eds.), Invertir en lo sagrado: salvación y dominación territorial en América y Europa (siglos XVI-XX), Santa Rosa, EdUNLPam, 2018, cap. 1, mobi.Colmenares, G., Haciendas de los jesuitas en el Nuevo Reino de Granada, siglo XVIII, Bogotá, Universidad Nacional de Colombia, 1969.Comaroff, J. y Comaroff, J., Of Revelation and Revolution. Vol. 1, Christianity, Colonialism, and Consciousness in South Africa, Chicago, University of Chicago Press, 1991.Costeloe, M. P., Church wealth in Mexico: a study of the “Juzgado de Capellanias” in the archbishopric of Mexico 1800-1856, London, Cambridge University Press, 1967.Croq, L. y Garrioch, D., La religion vécue. Les laïcs dans l’Europe moderne, Rennes, PUR, 2013.Cushner, N. P., Farm and Factory: The Jesuits and the development of Agrarian Capitalism in Colonial Quito, 1600-1767, Albany, State University of New York Press, 1982.Cushner, N. P., Jesuit Ranches and the Agrarian Development of Colonial Argentina, 1650-1767, Albany, State University of New York Press, 1983.Cushner, N. P., Why have we come here? The Jesuits and the First Evangelization of Native America, Oxford, Oxford University Press, 2006.De Boer, W., La conquista dell’anima, Turin, Einaudi, 2004.De Certeau M., “La beauté du mort : le concept de ‘culture populaire’», Politique aujourd’hui, décembre 1970, pp. 3-23.De Certeau, M., L’invention du quotidien. T. 1. Arts de Faire, Paris, Gallimard, 1990.De la Puente Brunke, J., Encomienda y encomenderos en el Perú. Estudio social y político de una institución, Sevilla, Diputación provincial de Sevilla, 1992.Del Río M., “Riquezas y poder: las restituciones a los indios del repartimiento de Paria”, en T. Bouysse-Cassagne (ed.), Saberes y Memorias en los Andes. In memoriam Thierry Saignes, Paris, IHEAL-IFEA, 1997, pp. 261-278.Van Deusen, N. E., Between the sacred and the worldly: the institutional and cultural practice of recogimiento in Colonial Lima, Stanford, Stanford University Press, 2001.Dictionnaire de théologie catholique, 1937, s.v. “Restitution”.Durkheim, É., Les formes élémentaires de la vie religieuse, Paris, Presses universitaires de France, 1960 [1912].Duviols, P. La lutte contre les religions autochtones dans le Pérou colonial: l’extirpation de l’idolâtrie entre 1532 et 1660, Lima, IFEA, 1971.Espinoza, Augusto, “De Guerras y de Dagas: crédito y parentesco en una familia limeña del siglo XVII”, Histórica, XXXVII.1 (2013), pp. 7-56.Estenssoro Fuchs, J.-C., Del paganismo a la santidad: la incorporación de los Indios del Perú al catolicismo, 1532-1750, Lima, IFEA, 2003.Fontaine, L., L’économie morale: pauvreté, crédit et confiance dans l’Europe préindustrielle, Paris, Gallimard, 2008.Froeschlé-Chopard, M.-H., La Religion populaire en Provence orientale au XVIIIe siècle, Paris, Beauchesne, 1980.Glave, L. M., De rosa y espinas: economía, sociedad y mentalidades andinas, siglo XVII. Lima, IEP, BCRP, 1998.Godelier, M., L’énigme du don, Paris, Fayard, 1997.Goffman, E., Encounters: two studies in the sociology of interaction, MansfieldCentre, Martino publishing, 2013.Grosse, C., “La ‘religion populaire’. L’invention d’un nouvel horizon de l’altérité religieuse à l’époque moderne», en Prescendi, F. y Volokhine, Y (eds.), Dans le laboratoire de l’historien des religions. Mélanges offerts à Philippe Borgeaud, Genève, Labor et fides, 2011, pp. 104-122.Grosse, C., “Le ‘tournant culturel’ de l’histoire ‘religieuse’ et ‘ecclésiastique’», Histoire, monde et cultures religieuses, 26 (2013), pp. 75-94.Hall, S., “Cultural studies and its Theoretical Legacy”, en Grossberg, L., Nelson, C. y Treichler, P. (eds.), Cultural Studies, New York, Routledge, 1986, pp. 277-294.Horne, J., “Démobilisations culturelles après la Grande Guerre”, 14-18, Aujourd’hui, Today, Heute, Paris, Éditions Noésis, mai 2002, pp. 45-5.Iogna-Prat, D., “Sacré’ sacré ou l’histoire d’un substantif qui a d’abord été un qualificatif”, en Souza, M. de, Peters-Custot, A. y Romanacce, F.-X., Le sacré dans tous ses états: catégories du vocabulaire religieux et sociétés, de l’Antiquité à nos jours, Saint-Étienne, Publications de l’Université de Saint-Étienne, 2012, pp. 359-367.Iogna-Prat, D., Cité de Dieu. Cité des hommes. L’Église et l’architecture de la société, Paris, Presses universitaires de France, 2016.Kalifa, D., “Les historiens français et ‘le populaire’», Hermès, 42, 2005, pp. 54-59.Knowlton, R. J., “Chaplaincies and the Mexican Reform”, The Hispanic American Historical Review, 48.3 (1968), pp. 421-443.Lamana, G., Domination without Dominance: Inca-Spanish Encounters in Early Colonial Peru, Durham, Duke University Press, 2008.Las Casas B. de, Aqui se contienen unos avisos y reglas para los que oyeren confessiones de los Españoles que son o han sido en cargo a los indios de las Indias del mas Océano (Sevilla : Sebastián Trujillo, 1552). Edición moderna en Las Casas B. de, Obras escogidas, t. V, Opusculos, cartas y memoriales, Madrid, Biblioteca de Autores Españoles, 1958, pp. 235-249.Lavenia, V., L’infamia e il perdono: tributi, pene e confessione nella teologia morale della prima età moderna, Bologne, Il Mulino, 2004.Lempérière, A., Entre Dieu et le Roi, la République: Mexico, XVIe-XIXe siècle, Paris, les Belles Lettres, 2004.Lenoble, C., L’exercice de la pauvreté: économie et religion chez les franciscains d’Avignon (XIIIe-XVe siècle), Rennes, Presses universitaires de Rennes, 2013.León Portilla, M., Visión de los vencidos: relaciones indígenas de la conquista, México, Universidad nacional autónoma, 1959.Levaggi, A., Las capellanías en la argentina: estudio histórico-jurídico, Buenos Aires, Facultad de derecho y ciencias sociales U. B. A., Instituto de investigaciones Jurídicas y sociales Ambrosio L. Gioja, 1992.Lohmann Villena, G., “La restitución por conquistadores y encomenderos: un aspecto de la incidencia lascasiana en el Perú”, Anuario de Estudios americanos 23 (1966) 21-89.Luna, P., El tránsito de la Buenamuerte por Lima. Auge y declive de una orden religiosa azucarera, siglos XVIII y XIX, Francfort, Universidad de navarra-Iberoamericana-Vervuert, 2017.Macera, P., Instrucciones para el manejo de las haciendas jesuitas del Perú (ss. XVII-XVIII), Lima, Universidad Nacional Mayor de San Marcos, 1966.Málaga Medina, A., “Los corregimientos de Arequipa. Siglo XVI”, Histórica, n. 1, 1975, pp. 47-85.Maldavsky, A., “Encomenderos, indios y religiosos en la región de Arequipa (siglo XVI): restitución y formación de un territorio cristiano y señoril”, en A. Maldavsky yR. Di Stefano (eds.), Invertir en lo sagrado: salvación y dominación territorial en América y Europa (siglos XVI-XX), Santa Rosa, EdUNLPam, 2018, cap. 3, mobi.Maldavsky, A., “Finances missionnaires et salut des laïcs. La donation de Juan Clemente de Fuentes, marchand des Andes, à la Compagnie de Jésus au milieu du XVIIe siècle”, ASSR, publicación prevista en 2020.Maldavsky, A., “Giving for the Mission: The Encomenderos and Christian Space in the Andes of the Late Sixteenth Century”, en Boer W., Maldavsky A., Marcocci G. y Pavan I. (eds.), Space and Conversion in Global Perspective, Leiden-Boston, Brill, 2014, pp. 260-284.Maldavsky, A., “Teología moral, restitución y sociedad colonial en los Andes en el siglo XVI”, Revista portuguesa de teología, en prensa, 2019.Margairaz, D., Minard, P., “Le marché dans son histoire”, Revue de synthèse, 2006/2, pp. 241-252.Martínez López-Cano, M. del P., Speckman Guerra, E., Wobeser, G. von (eds.) La Iglesia y sus bienes: de la amortización a la nacionalización, México, Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas, 2004.Mauss, M., “Essai sur le don. Forme et raison de l’échange dans les sociétés archaïques (1923-1924)”, en Mauss, M., Sociologie et anthropologie, Paris, Presses universitaire de France, 1950, pp. 145-279.Mendoza, D. de, Chronica de la Provincia de San Antonio de los Charcas, Madrid, s.-e., 1665.Mills K., Idolatry and its Enemies. Colonial andean religion and extirpation, 1640-1750, Princeton, New Jersey, Princeton University Press, 1997.Mörner, M., The Political and Economic Activities of the Jesuits in the La Plata Region: The Hapsburg Era, Stockholm, Library and Institute of Ibero-American Studies, 1953.Morales Padrón, F., Teoría y leyes de la conquista, Madrid, Ediciones Cultura Hispánica del Centro Iberoamericano de Cooperación, 1979.“Nuevos avances en el estudio de las reducciones toledanas”, Bulletin of the National Museum of Ethnology, 39(1), 2014, pp. 123-167.O’Gorman, E., Destierro de sombras: luz en el origen de la imagen y culto de Nuestra Señora de Guadalupe del Tepeyac, México, Universidad nacional autónoma de México, Instituto de Investigaciones Históricas, 1986.Pompa, C., Religião como tradução: Missionários, Tupi e Tapuia no Brasil colonial, São Paulo, ANPOCS, 2003.Prodi, P. Una historia de la justicia. De la pluralidad de fueros al dualismo moderno entre conciencia y derecho, Buenos Aires-Madrid, Katz, 2008.Ragon, P., “Entre religion métisse et christianisme baroque : les catholicités mexicaines, XVIe-XVIIIe siècles», Histoire, monde et cultures religieuses, 2008/1, n°5, pp. 15-36.Ragon, P., “Histoire et christianisation en Amérique espagnole», en Kouamé, Nathalie (éd.), Historiographies d’ailleurs: comment écrit-on l’histoire en dehors du monde occidental ?, Paris, Karthala, 2014, pp. 239-248.Ramos G., Muerte y conversión en los Andes, Lima, IFEA, IEP, 2010.Rodríguez, D., Por un lugar en el cielo. Juan Martínez Rengifo y su legado a los jesuitas, 1560-1592, Lima, Universidad Nacional Mayor de San Marcos, 2005.Romano, R., Les mécanismes de la conquête coloniale: les conquistadores, Paris, Flammarion, 1972.Saignes, T., “The Colonial Condition in the Quechua-Aymara Heartland (1570–1780)”, en Salomon, F. y Schwartz, S.(eds.), The Cambridge History of theNative Peoples of the Americas. Vol. 3, South America, Cambridge, Cambridge University Press, 1999, pp. 58–137.Saignes, T., Caciques, tribute and migration in the Southern Andes: Indian society and the 17th century colonial order (Audiencia de Charcas), Londres, Inst. of Latin American Studies, 1985.Schmitt, J.-C., “‘Religion populaire’ et culture folklorique (note critique) [A propos de Etienne Delaruelle, La piété populaire au Moyen Age, avant- propos de Ph. Wolff, introduction par R. Manselli et André Vauchez] «, Annales. Économies, Sociétés, Civilisations, 31/5, 1976, pp. 941953.Schwaller, J. F., Origins of Church Wealth in Mexico. Ecclesiastical Revenues and Church Finances, 1523-1600, Albuquerque, University of New Mexico press, 1985.Spalding, K., Huarochirí, an Andean society under Inca and Spanish rule, Stanford, Stanford University Press, 1984.Stern, S. J., Los pueblos indígenas del Perú y el desafío de la conquista española: Huamanga hasta 1640, Madrid, Alianza, 1986.Taylor, W. B., Magistrates of the Sacred: Priests and Parishioners in Eighteenth-Century Mexico. Stanford University Press, 1996.Thomas, Y., “La valeur des choses. Le droit romain hors la religion”, Annales, Histoire, Sciences Sociales, 2002/T, 57 année, pp. 1431-1462.Thornton, J. K., Africa and Africans in the Formation of the Atlantic World, 1400–1680), New York, Cambridge University Press, 1998.Tibesar, A., Franciscan beginnings in colonial Peru, Washington, Academy of American Franciscan History, 1953.Tibesar A., “Instructions for the Confessors of Conquistadores Issued by the Archbishop of Lima in 1560”, The Americas 3, n. 4 (Apr. 1947), pp. 514-534.Todeschini, G., Richesse franciscaine: de la pauvreté volontaire à la société de marché, Lagrasse, Verdier, 2008.Toneatto, V., “La richesse des Franciscains. Autour du débat sur les rapports entre économie et religion au Moyen Âge”, Médiévales. Langues, Textes, Histoire 60, n. 60 (30 juin 2011), pp. 187202.Toneatto, V., Les banquiers du Seigneur: évêques et moines face à la richesse, IVe-début IXe siècle, Rennes, Presses universitaires de Rennes, 2012.Toquica Clavijo, M. C., A falta de oro: linaje, crédito y salvación, Bogotá, Universidad Nacional de Colombia, Ministero de Cultura, Instituto Colombiano de Antropología e Historia, 2008.Torre, A., “‘Faire communauté’. Confréries et localité dans une vallée du Piémont (XVIIe -XVIIIe siècle)”, Annales. Histoire, Sciences Sociales 2007/1 (año 62), pp. 101-135.Torre, A., “Politics Cloaked in Worship: State, Church and Local Power in Piedmont 1570-1770”, Past and Present, 134, 1992, pp. 42-92.Vargas Ugarte, R., “Archivo de la beneficencia del Cuzco”, Revista del Archivo Histórico del Cuzco, no. 4 (1953), pp. 105-106.Vauchez A., Les laïcs au Moyen Age. Pratiques et expériences religieuses, Paris, Cerf, 1987.Vincent, C., “Laïcs (Moyen Âge)”, en Levillain, P. (ed.), Dictionnaire historique de la papauté, Paris, Fayard, 2003, pp. 993-995.Vincent, C., Les confréries médiévales dans le royaume de France: XIIIe-XVe siècle, Paris, A. Michel, 1994.Valle Pavón, G. del, Finanzas piadosas y redes de negocios. Los mercaderes de la ciudad de México ante la crisis de Nueva España, 1804-1808, México, Instituto Mora, Historia económica, 2012.Vovelle, M., Piété baroque et déchristianisation en Provence au XVIIIe siècle, Paris, Plon, 1972.Wachtel, N., La Vision des vaincus: les Indiens du Pérou devant la Conquête espagnole, Paris, Gallimard, 1971.Wilde, G., Religión y poder en las misiones de guaraníes, Buenos Aires, Ed. Sb, 2009.Wobeser, G. von, El crédito eclesiástico en la Nueva España, siglo XVIII, México, Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas, 1994.Wobeser, G. von, Vida eterna y preocupaciones terrenales. Las capellanías de misas en la Nueva España, 1600-1821, Mexico, Universidad Nacional Autónoma de México, 2005.Zavala, S., La encomienda indiana, Madrid, Junta para ampliación de estudios e investigaciones científicas-Centro de estudios históricos, 1935.Zemon Davis, N., Essai sur le don dans la France du XVIe siècle, Paris, Seuil, 2003.

This article presents an undergraduate student research project on the existence and nature of the mass-elite gap conducted in France through the Institut d’Etudes Politique, “Sciences Po,” Paris program.

(article appeared in Visual Neuroscience (2004), 21, 283–289Due to a production error, the second author affiliation is incorrectly cited. It should have read as follows:INSERM U371, Cerveau et Vision, IFR 19, Institut Fédératif des Neurosciences, Université Claude Bernard Lyon I, Bron France

L'institut des hautes études de défense nationale (i. H. E. D. N) fonctionne depuis 1948. Ii puise ses origines dans le collège des hautes études de défense nationale, créé par Edouard Daladier et dirige par l'amiral Castex. Ce collège œuvre entre 1936 et 1939. L'i. H. E. D. N. Est novateur, il s'adresse a un public d'auditeurs compose de responsables civils et militaires de haut niveau (officiers supérieurs, hauts fonctionnaires, cadres supérieurs. . . ), charges d'étudier ensemble les questions relatives a la défense nationale. La formation qu'il propose se caractérise par une vision globale de la défense nationale. En effet, tous ses aspects y sont étudiés : aspect militaire, politique, économique. . . L'enseignement dispensé par l'institut se fonde sur des conférences, sur des travaux en comite (travaux réalisés par des petits groupes d'auditeurs sur des sujets donnes), sur des visites ainsi que sur des voyages. L'i. H. E. D. N. A évolué depuis sa création. Si en 1948 l'objectif recherche par l'institut est la préparation de ses auditeurs à tenir les emplois les plus élevés dans les organismes charges de la préparation et de la conduite de la guerre, la 5eme république a vu l'institut se fixer pour but l'approfondissement des connaissances des auditeurs en matière de défense. La composition des sessions s'est ouverte plus largement en direction de la société, notamment vers les responsables du secteur économique et social. L'i. H. E. D. N. Est un lieu privilégié ou s'expriment de hauts responsables politiques (président de la république, premier ministre, ministre de la défense, ministre des affaires étrangères) et militaires (officiers généraux, chefs d'état-major). Ainsi, la perception des questions de défense et de l'environnement politique international n'en est que plus intéressante a l'institut celui-ci étant une enceinte dans laquelle s'affirme et s'explique (aux auditeurs) la politique de défense de la France par ceux qui la définissent.

De la réconciliation vers l'internationalisation : le clivage entre concept et réalisation -les instituts culturels allemands en Frane (1945-2011). Quel rôle jouent les concepts officiels du Ministère des affaires étrangères allemand pour la programmation des manifestations culturelles des instituts culturels allemands en France ? Quelle est la part de responsabilité de la société civile française pour la programmation ? Dans un premier temps, la thèse trace à travers une approche historique les concepts les plus importants de la politiqueculturelle étrangère allemande depuis 1945 jusqu'à la « conception 2000 ». Cette partie est également consacrée à l'histoire institutionnelle, notamment des instituts-Goethe mais aussi celle de la Fédération des maisons franco-allemandes. La deuxième partie a pour objectif d'analyser d'une manière exemplaire les manifestations culturelles des instituts -Goethe ainsi que des maisons franco-allemandes. La deuxième partie a pour objectif d'analyser d'une manière exemplaire les manifestations culturelles des instituts-Goethe ainsi que des maisons franco-allemandes en les comparant aux concepts officiels du Ministère des affaires étrangères. La thèse s'achève par une évaluation d'interviews d'experts du management culturel qui vise à dégager à la fois un bilan critique mais aussi des perspectives d'avenir pour les relations culturelles entre la France et l'Allemagne. La thèse s'achève par une évaluation d'interviews d'experts du management qui vise à dégager à la fois un un bilan critique mais aussi des perspectives d'avenir pour les relations culturelles entre la France et l'Allemagne. La thèse fut dirigée par les professeurs des universités, Monsieur Patrice Neau (Université de Nantes) et Monsieur Hans-Jürgen Lüsebrink (Université de la Sarre).

Emblème de l’Islam en France créé en contexte colonial, la Mosquée de Paris fut inaugurée en 1926 pour remercier les musulmans morts pour la France, mais surtout pour la consacrer en tant que «puissance musulmane». Espace cultuel, culturel et diplomatique, elle souhaite incarner une vitrine prestigieuse de l’Islam Hexagonal. Dotée d'un financement et de statuts controversés, elle était considérée comme française, mais l'Algérie à partir de 1982, a joué un rôle clé, pour présider à sa destinée. Malgré les mutations dont elle fut l’objet, elle pensait incarner un lieu d'interface privilégié entre un Islam pluriel en quête de reconnaissance et des pouvoirs publics, tenant à faire émerger des représentants tenus pour légitimes. L’Institut Musulman de la Mosquée de Paris a prospéré jusqu’au milieu des années 1990, grâce au difficile équilibre qu’il a maintenu dans le cadre d’une relation tripartite mettant en jeu les musulmans de France, les pouvoirs publics français et algériens, ainsi qu’avec des acteurs du paysage islamique français. Elle demeurait la seule institution islamique dotée d’une forme de capital légitimité. Toutefois, la décennie 1990 préfigurait une perte d’éclat due à l’effritement de ce fragile équilibre, annonçant la mise en cause, du rôle d’acteur intermédiaire privilégié, qu’elle occupait jusque-là. Les causes et la genèse de ce déclin restituées à travers une grille d’analyse ternaire, retraçant la nature des relations entre religieux et représentants institutionnels français et étrangers, la régulation publique de l’Islam et la transformation de la sociologie des fidèles, impliquant une réflexion sur la validité de la notion «d’Islam de France»
As an emblem of Islam in France, The Great Mosque of Paris was inaugurated in 1926, in a colonial context, in honor of the Muslims “who died for France “, but more so as a consecration of France as « a Muslim power ». As a place of worship, culture, and diplomacy, this institution wishes to stand as a prestigious showcase of Islam in the hexagon. While it benefitted from controversial sources of funding and statutes, this Mosque was considered as French, until 1982, when Algeria started to play a key role in presiding over the destiny of the institution. Despite its numerous transformations, the Mosque of Paris sought to be perceived as a privileged interface between a pluralistic Islam that sought recognition on the one hand, and French authorities who were concerned with establishing legitimate Muslim representatives on the other. The Mosque of Paris was prosperous until the mid 1990s, painfully achieving a balancing act in the tripartite relationship between Muslims, French and Algerian public authorities, as well as some actors of the Islamic landscape in France. It remained the sole Islamic institution that had acquired a form of legitimacy. However, with the 1990s it gradually lost its influence and its role as an intermediate player, largely as a consequence of its tripartite relationship’s fragility. The causes and genesis of this decline will be restituted through a three-part analysis which will examine the nature of the relationships between religious leaders and French or foreign institutional representatives, the public regulation of Islam and transformations in the sociology of worshippers. Finally it will consider the validity of the concept of an “Islam of France”

Incontestablement, Mgr Maxime Charles (1908-1993) est une des figures les plus marquantes du catholicisme en France au cours de la période de l’après-guerre, ainsi qu’en témoignent son action dans le milieu des étudiants parisiens entre 1944 et 1959 à travers le Centre Richelieu puis ses vingt-six années de rectorat à la basilique du Vœu national au Sacré-C��ur, sur la butte Montmartre, entre 1959 et 1985. Comment un tel prêtre a-t-il été formé ou, si l’on veut bien nommer « carlisme » son style si particulier, quelles sont les sources de ce « carlisme » ? Cette étude s’attache donc à remonter aux sources d’une vocation sacerdotale ainsi qu’à l’analyse d’une éducation cléricale reçue au petit séminaire de Paris, à Conflans, sur la commune de Charenton, entre 1922 et 1928, puis au séminaire universitaire des Carmes, au sein de l’Institut catholique de Paris, entre 1928 et 1935. En aval de ces années de formation proprement dites, cette étude se penche aussi sur les premières années de ministère de ce jeune prêtre devenu selon son souhait vicaire dans une paroisse ouvrière de la banlieue parisienne, à Malakoff, où il s’occupe surtout des œuvres de jeunesse. Conjointement à cette approche biographique, cette étude constitue un apport à l’histoire de l’éducation cléricale en France au cours de la période de l’entre-deux-guerres à travers l’étude du petit séminaire de Paris et surtout celle du séminaire universitaire des Carmes, fondé en 1919 par M. Jean Verdier, le futur cardinal-archevêque de Paris, et devenu en quelques années le meilleur séminaire de France. Enfin, cette étude constitue une réflexion sur le renouveau catholique en France dans les années vingt et trente
Mgr Maxime Charles (1908-1993) is undoubtedly one of the most outstanding figures in post-war French Catholicism, as shown by his activity among Parisian students from 1944 to 1959 at the Centre Richelieu, and by his twenty-six years as rector, from 1959 to 1985, of the Sacred-Heart Basilica erected by a national vow on the hill of Montmartre. How was such a priest trained? If one may refer to his distinctive style as “Carlism”, what are its origins? This study seeks to trace the sources of a priestly vocation and to analyse the clerical education received at the Parisian minor seminary at Conflans, in the municipality of Charenton, from 1922 to 1928, and then, from 1928 to 1935, at the university seminary of les Carmes, part of the Institut catholique of Paris. In the wake of these years of formal education, the study also examines the first years of ministry of the young priest sent, at his request, to a parish in a working class suburb of Paris, at Malakoff, where he deals principally with youth movements. Together with this biographical approach, the study is a contribution to the history of clerical education in France between the wars, through observation of the minor seminary of Paris and, more particularly, the university seminary of les Carmes, founded in 1919 by Jean Verdier, the future Cardinal Archbishop of Paris, which had become in a few years the leading seminary in France. Finally, this study is a reflection on the catholic revival in France in the nineteen-twenties and thirties

Étudiant en histoire à La Sorbonne, Henri Rollet (1917-2003) découvre l’action sociale de l’Église, grâce à Mgr Chaptal, évêque auxiliaire de Paris. Sa responsabilité de « patron » dans l’industrie ne l’empêche pas, en 1948, de soutenir une thèse de doctorat qui retrace l’action sociale des catholiques en France (1871-1901). Dès l’année suivante, il est nommé président du Secrétariat Social de Paris. Plus tard il deviendra président national, puis international de l’action catholique des hommes, auditeur laïc au Concile Vatican II, et ensuite président de l’Institut Catholique de Paris. Pendant cette période, il écrit plusieurs ouvrages souvent historiques sur le rôle des catholiques sociaux, rédige beaucoup d’articles, donne de très nombreuses conférences. C’est essentiellement à partir des informations et commentaires donnés par la presse sur ses livres, articles, et conférences, que l’on peut découvrir le comportement, les opinions, et les prises de position de ce laïc engagé. Comment, au cours de cette deuxième partie du XX° siècle, a-t-il conçu et exercé sa mission de laïc engagé ? Comment a-t-il porté témoignage de sa foi, en France, mais également dans d’autres pays ? Comment a-t-il milité pour donner au laïc un rôle plus important au sein de l’Église ? Comme on le verra, un certain nombre de sujets énoncés il y a cinquante ans, sont encore d’actualité ! À partir des documents retrouvés, ce travail tente de répondre à ces questions, en montrant toute l’importance et l’actualité de la Doctrine Sociale de l’Église
While studying history at the Sorbonne, Henri Rollet (1917-2003) discovered the Church’s social teaching through Emmanuel Chaptal, an auxiliary bishop of Paris. Though he was an industry manager, he nevertheless submitted a doctoral thesis in 1948 on how Catholics had engaged with French society between 1871 and 1901. The following year, he was appointed President of the Secrétariat Social de Paris. Later he would become national President and then international President of Catholic Action for men, a lay auditor at Vatican II, and then president of the Institut Catholique de Paris. During this period he wrote several works on the role of socially engaged Catholics, mostly of a historical kind, as well as many articles; and he gave numerous conferences. It is essentially though press reports and commentaries on his books, articles and talks that one can discover who this committed lay person was: his attitudes, his opinions, the stands he took. How did this committed lay person conceive and carry out his mission in the second half of the 20th century? How did he bear witness to his faith, not only in France but also in other countries? How did he struggle to give the lay person a more significant role within the Church? As will be seen, a number of topics worked through fifty years ago are still all too relevant. Drawing on newly discovered documents, this study attempts to answer these questions, while bringing out the full importance and relevance of Catholic Social Teaching

La théorie du capital humain a permis de vérifier, à un niveau individuel, l'existence d'une relation positive entre l'investissement en capital humain et les gains perçus sur le marché. Traditionnellement, la littérature économique distingue deux phases d'investissements en capital humain au cours du cycle de vie : - l'investissement éducatif réalisé durant le temps scolaire - l'investissement post-scolaire réalise durant la vie professionnelle. Dans ce cadre d'analyse, le facteur international est pris en compte afin de distinguer parmi les investissements en capital humain (scolaires et post-scolaires), réalisés par un individu, les investissements dans le pays d'origine et ceux dans un pays étranger, ces derniers étant supposés rentables. L'étude des choix des investissements en capital humain des diplômés de l'Institut d'études politiques de Paris permet de mesurer la rentabilité des investissements en capital humain dans une formation étrangère et de la comparer à celle des investissements scolaires et post-scolaires en France. Les résultats empiriques montrent l'intérêt, pour cette population, de poursuivre une formation à l’étranger
The human capital theory suggested there is a positive relation between the investments in human capital (school and post-school) and the individual earnings. Two results are universally obtained in earnings function analysis : a positive coefficient on the education variable (years of schooling) and a positive coefficient on the experience variable (years spent in employment). In this study, the investments in human capital are decomposed into those made in the native country and those made in a foreign country, by the individual. In this way, new variables (years of schooling and years of experiences in a foreign country) are introduced in earnings functions, and testified. The case of the IEP Paris graduates allows to compare the estimated rate of return to education (given by schooling coefficient) in France and abroad. The empirical results are presented

This is the story of how four people invented a whole new world and way of life - and how they attempted to establish it across the globe. Copass, a Parisian startup consisting of four cofounders, aimed to connect hundreds of the world's shared workspaces under their new global federation. But the main objective of this startup, in contrast to most, was not to build capital. It was to build a universe: a future where white-collar workers would be liberated from the shackles of office life to work anywhere in the world, to meet exciting people and to have amazing experiences. Here, workdays were permanently mixed with holidays. Work was fun, workplaces were play-places and workers were adventurers. The ambition of these four cofounders was to turn the way they wanted things to be for them into the way things ought to be for everyone else. To turn their desired lifestyle into a global social movement that enrolled, as they saw it, hundreds of cities and thousands, tens of thousands, even millions of people. In short, they created a company to fulfil a dream. This is an ethnography of that one startup's dream, analysed at length to demonstrate innovative ways of worldmaking employed by an ambitious tech company seeking success. A company dissatisfied with the world that, instead of changing it, decided to create a new one.

During Cesare Borgia’s expedition in Romagna, Leonardo da Vinci designed many public works for Cesena but it is still unclear if he worked in other cities of the region. In particular, a possible passage through Faenza should be investigated. Some scholars think that a drawing of Leonardo’s notebook L (Paris, Institut de France) could be a representation of Faenza cathedral, but this attribution is disputed. Moreover, in Faenza’s countryside there are some original castles with hexagonal, rhomboid or ogival plan. It is not clear if Leonardo knew these buildings, perhaps even before the Borgian military campaign.

In the face of the disproportionate “Greater Paris” operation and its unreasonable rhetoric, the “Biorégion Île-de-France 2050” vision tries to anticipate in project a trend already underway in things: namely, the disintegration of the colossal metropolitan agglomeration of Paris, collapsing on its fragile metabolic roots due to the increasing unsustainability of the long chains on which it has thrived. The aim is to convey this movement into a recomposition of the Capital's territory into eight bioregions, interconnected by synergetic, reticular and non-hierarchical relations in the name of local self-sustainability: the chapter describes this thought experiment that is also a concrete eco-territorialist proposal.

Gall and Spurzheim arrived in Paris during October 1807, while the Napoleonic Wars were still raging and where Napoleon Bonaparte was reshaping every aspect of society. Napoleon despised foreigners and considered Gall’s doctrine absurd. He urged Georges Cuvier, one of his appointed guardians of French science, to reject it. Nonetheless, Gall made inroads, giving public lectures and demonstrations on his organologie that were well received, while seeing patients to support himself. Encouraged by these ventures, he and Spurzheim wrote a Mémoire and submitted it to the Institut National in 1808. Cuvier, who headed the evaluating committee and was being guided by Napoleon, rejected it as unoriginal and unsuitable for the division for Sciences Mathématiques et Physiques, even though the subject matter was basic anatomy and not more controversial organologie. Gall was furious and sent letters expressing his disappointment to Cuvier, but to no avail. Consequently, he published a book covering the submission, the rejection, and his retorts. And rather than leaving France, he opted to continue his lecturing and medical practice in the city with many amenities, and he continued to work on a series of volumes he was already calling his “great work.”

Abstract Already a formed composer upon his arrival in France in 1989, Edmund Campion began working with Gérard Grisey and interacting with other key figures and institutions in the Paris contemporary music scene. Beset by the powerful and contradictory forces shaping musical life in Paris at the time, Campion pursued an independent musical project, one that embedded many influences from the so-called spectral school. With a growing interest in computer-assisted composition, he was drawn to Gérard Grisey's overall thinking and practice, particularly his approach to time in music. Campion undertook a reworking of his musical identity, integrating some of the ideas and techniques of Grisey, while immersing himself in the rich musical communities throughout Paris. His music transformed in unexpected ways as he sought to translate and synthesize new influences. He describes his experiences and compositional transformations within the context of the confluence of competing musical concerns represented by the Paris Conservatory, the Groupe de Recherches Musicales (GRM), and Institut de Recherche et Coordination Acoustique/Musique (IRCAM).

In line with the approaches already adopted in France during the 90s on various sites where research and/or radium-extraction activities were mostly conducted in the past, the French public authorities wish from now on to pursue their prevention and site-rehabilitation approach inherited from the French craftsman and medical sectors that used that radioelement. As a matter of fact, radium has been in use in several medical activities, notably in the initial methods of cancer therapy. Similarly, it was also used in some craftsman activities, such as the clock industry, for its radioluminescent properties, the fabrication of lightning conductors or cosmetics until the 60s. Those activities have generated various traces of pollution that have remained today. On the basis of the different inventories of industrial sites where radium may have been held or used, and notably the inventory updated by the French Institute for Radiation Protection and Nuclear Safety (Institut de radioprotection et de suˆrete´ nucle´aire – IRSN) in 2007 at the request of the French Nuclear Safety Authority (Autorite´ de suˆrete´ nucle´aire – ASN), French State services have potentially identified 134 sites that hosted radium-related activities in France. The radiological status of those sites is either unknown or very partially known by State services. Sites include both dwellings or commercial premises and derelict lands. The “Radium Diagnosis Campaign” (Operation Diagnostic Radium), consists of a radiological survey carried out by the IRSN. In cases where traces of radium are detected, plans call for the implementation of precautionary measures and of a medical follow-up of the relevant populations. Lastly, radium-contaminated sites are rehabilitated by the French National Radioactive Waste Management Agency (Agence nationale pour la gestion des de´chets radioactifs – Andra). That voluntary and positive approach on the part of public authorities is fully financed by public funds, and consequently, at no cost for the tenants of the premises involved, whether it involves the diagnosis, the individual health follow-up or the rehabilitation. The first diagnosis phase, which focused on the Iˆle-de-France Region (Paris and suburbs), was launched in September 2010. At the end of the year, six sites grouping a total of 40 premises or dwellings had already been fully surveyed. Traces of pollution were detected on 10 of those premises where rehabilitation activities are already under way. So far, that approach has been received favourably by the populations concerned.

In this study, the status quo of university engineering education in the US, Germany, and France is presented. The different ways of training mechanical and aeronautical engineers are compared. Based on this, the strengths and weaknesses of their “products”, the outcoming engineers at Bachelor’s and Master’s level, are analyzed in respect to the needs in industry. After a presentation of new tendencies and concepts in engineering education in the three countries under concern, the authors outline their vision of an engineer’s training. Some of these proposals are currently under realization in the Department of Mechanical Engineering of the University of Karlsruhe and at the Grande Ecole ENSAM in Paris that jointly have pursued this broad study.

Forty-five limited edition prints (primarily etching and engraving, but also lithography, silkscreen, and computer-generated images, among others) by French printmakers under forty years of age. Through the Association Française d¿Action Artistique (AFAA) and L¿Association Les Ateliers, an association of Parisian printmaking workshops, the Center brought contemporary works by master printers whose work represents an extraordinary diversity of vision. The exhibition was organized in honor of Paris, France, site of the 40th Annual Meeting of the IDB Board of Governors in March, 1999, and later in the year travelled on exhibition to Brazil.