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Статті в журналах з теми "Modernité réflexive":
Martin, Thibault. "Modernité réflexive au Nunavik." Globe 8, no. 1 (February 22, 2011): 175–206. http://dx.doi.org/10.7202/1000900ar.
Serrano Maíllo, Alfonso. "Défense sociale nouvelle et modernité réflexive." Déviance et Société 34, no. 4 (2010): 597. http://dx.doi.org/10.3917/ds.344.0597.
Rudolf, Florence. "Deux conceptions divergentes de l'expertise dans l'école de la modernité réflexive." Cahiers internationaux de sociologie 114, no. 1 (2003): 35. http://dx.doi.org/10.3917/cis.114.0035.
Rudolf, Florence. "La distinction entre nature et culture. Une controverse à l'époque de la modernité réflexive." Revue des sciences sociales 32, no. 1 (2004): 138–43. http://dx.doi.org/10.3406/revss.2004.2694.
Ducousso-Lacaze, Alain, and Isabelle Dessaint Lemaire. "La laïcisation du traitement psychique et les vicissitudes du transport analogique." Bulletin de psychologie 57, no. 473 (2004): 479–85. http://dx.doi.org/10.3406/bupsy.2004.15375.
Sukiennicka, Marta. "Réflexivité environnementale et (in)conscience de la crise écologique dans la littérature catastrophiste du XIXe siècle." Acta Universitatis Lodziensis. Folia Litteraria Romanica 17, no. 1 (August 12, 2022): 9–25. http://dx.doi.org/10.18778/1505-9065.17.1.02.
Siegwalt, Gérard. "La crise des fondements de la civilisation moderne et la théologie." Dossier 66, no. 2 (November 2, 2010): 255–67. http://dx.doi.org/10.7202/044839ar.
Deliège, Célestin. "Dialectique et ruses de l’histoire (Comme un bref retour sur soi-même…)." Circuit 16, no. 1 (February 1, 2010): 89–96. http://dx.doi.org/10.7202/902386ar.
Iogna-Prat, Dominique, and Maxence Collin. "La modernité face au mythe de pierre." Études Mars, no. 3 (February 28, 2017): 53–64. http://dx.doi.org/10.3917/etu.4236.0053.
Tsironis, Christos N. "Un regard de la tradition orthodoxe." Revue d'éthique et de théologie morale N° 320, no. 4 (July 11, 2023): 63–76. http://dx.doi.org/10.3917/retm.3231.0063.
Дисертації з теми "Modernité réflexive":
Charrasse, Fanny. "Magies de la modernité : illégitimité et légitimation du magnétisme en France et du chamanisme au Pérou." Electronic Thesis or Diss., Paris, EHESS, 2022. http://www.theses.fr/2022EHES0023.
For a long time, in industrial societies, magical practices such as shamanism, fortune-telling, spiritualism or magnetism were disqualified, even repressed, on the pretext that they were incompatible with modernity: from the point of view of an “analogic” ontology they seemed destined to disappear in western and westernized countries, because of the growing power of “naturalism”—to use the categories forged by Philippe Descola. In the past few decades, however, we can observe how these magical and traditional practices are increasingly tolerated. In some cases, they are even promoted and protected by institutional actors (for instance, in hospitals or museums). To explain this change of attitude, many researchers invoke a general cultural change. This invocation, however, not only ignores analyses of how this change is related to structural transformations of industrial societies, but also obstructs examination of how these practices have transformed. These transformations are the object of study in this PhD dissertation, which consists of two empirical case-studies: magnetism in France and shamanism in the Lambayeque region of Peru. On the basis of comparative research combining ethnography and socio-historical investigation, I analyze the significant social work, often left in the shadows by scholars studying it, that has been done in recent decades to conform these two practices to the expectations of industrial modernity—a process I call “simple modernization” and that involves their professionalization and marketization. In doing so, I show that contemporary challenges of the foundations of industrial society, through critique of the superiority granted to western (naturalist) knowledge over ancient (analogic) knowledge, is not a “return to the past” as some actors would claim, but rather a next step in the accomplishment of the project of modernity—corresponding, in this case, to the transition to reflexive modernization. The dissertation establishes the central role that the social sciences play in this process, a role of which, it is argued, they should become more aware
Abi, Daoud Antoine. "Durabilité et modernité : réflexion critique sur le développement durable à partir de la pensée d'Hannah Arendt." Doctoral thesis, Université Laval, 2017. http://hdl.handle.net/20.500.11794/27667.
For Hannah Arendt, the crisis of modernity amounts to a durability crisis to the extent that the modern human world seems to requisite an ideal of the animal laborans as well as a devouring and destructive consumption process. By analyzing the modernity crisis, we identify the advent of a social hybrid crossed by an economical individualism resulting in the glorification of private interests. In addition, the depoliticization of man and his propensity to judge everything from an individualistic stance appear to have unleashed anthropogenic production forces while eroding the very durability of the human artifact. In doing so, the naturalization of the artifact seems to have irrevocably shifted the idea one makes of the durability. Ultimately, the analysis of the developmentalist thinking allow us to describe the ideological background historicizing and naturalizing the concept of development, which imposes itself as a totaling indisputable narrative. Sustainable development will then be analyzed as an accomplishment of a modern liquefying ideology insofar as the durability advocated by Arendt has been granted to nature. The fulfilment of the developmentalist ideology from the concept of durability tends to produce an undeniable need for development. Ultimately, we outline some considerations about the durability of the world by invoking a return to the durability of human production aimed at a decisive political plurality.
Gaber, Goran. "Histoire et logique de la raison critique. : de la philologie classique à la réflexion transcendantale (XVIe-XVIIIe siècle)." Thesis, Paris, EHESS, 2019. http://www.theses.fr/2019EHES0009.
Ever since the Enlightenment, the notion of “critique” occupies a central place in western societies’ reflections concerning their properly modern character. It is by being “critical” that we distinguish ourselves from our predecessors as well as from the societies with which we continue to coexist. Following Reinhart Koselleck, one could say that “critique” represents one of modernity’s “Grundbegriffe” – a fundamental concept which not only guides, but effectively enables our understanding and interpretation of phenomena as such. However, if we try to propose a viable definition of critique itself, we are forced to admit that existing accounts, by grounding critique in the inherent capacities of individual human beings, suffer from an “aporia” that not only contradicts the initial thesis of critique’s properly modern and specifically occidental character, but also ends up compromising its social effectiveness.From a philosophical perspective, this logically flawed and practically untenable situation calls for a conceptual reflection on the thought processes involved in what we call “critical thinking”, as well as a historical clarification of the social sources of the principles guiding such form of thought.According to the common philosophical doxa, the conceptual clarification of critique is tantamount to the interpretation of the writings of the so-called German “critical trinity”: Kant, Marx, the Frankfurt School. Since I was interested in this phenomenon from the point of view of its role in the constitution of Modernity, it was due to its unique historical position, namely, its conjunction with the Enlightenment, that I was led to focus on the work of Immanuel Kant. Unlike previous philosophical exegesis that equated Kant’s “critique” with the content of his philosophy as such, my interpretation tried to unravel its sense by focusing on the “operations of reason” that were conducted in the name of this concept. Such a perspective has enabled me to discern, firstly, that Kant’s critical gesture was set in motion by a certain “temporal rationality”, marked by a rather peculiar, a-normative, attitude towards the past; secondly, that it was executed according to a certain quasi-dogmatic understanding of truth; and lastly, that it was accomplished not in the name of “theoretical reason”, as it is commonly thought, but for the sake of the development of its “practical faculty”. Thus, it was on the basis of this analysis of the logic of Kant’s critical gesture that I have embarked on a historical investigation of its social origins. Given the specificity of the object in question, I was first faced with the task of adopting a philosophical perspective that would be able to capture its historical emergence. I have tried to do this by proposing a combination of Koselleck’s “conceptual history” and Foucault’s “genealogy” – two theoretical perspectives that have produced concrete historical analysis regarding the birth of critique, but seem to have failed to arrive at a fully satisfactory account of its specifically modern character. Nonetheless, it was by following conceptual history’s insistence on the conceptual nature of critique; by adopting genealogy’s understanding of its essentially insubordinate character; and, above all, by pursuing Foucault’s and Koselleck’s intuitions regarding its complex relation with religion; that I was able to carry out the historical part of my research and delineate the social context that gave rise to the modern phenomenon of critique
Beneus-Frechard, Céline. "La médiation esthétique du texte : la modernité de la pensée du texte par l'introduction d'une problématique de la communication dans la réflexion sur l'expérience poétique, conçue comme expérience de la communication." Lyon 2, 2004. http://theses.univ-lyon2.fr/documents/lyon2/2004/beneus_c.
To think about an esthetic mediation consists in thinking the dialectic between the specificity of singularity, done at once, at the time of the creation of literature and at the time of the reading and the interpretation, and the specificity of the collectiv part, done at the time of the diffusion in the public space or the politic part (symbolic) or ideological (imaginary). These research work should account of the esthetic part of the media and therefore, confronting media and literature should explain the concept of information. We have to question the statute of the fiction in the thinking about the esthetic of communication, especially to show what the fiction brings about the communication thinking and the intelligibility of the facts of communication
Le, Quoc Hung. "A propos du compartiment : une réflexion sur les modèles d'habitat dans le développement urbain d'Ho Chi Minh-Ville : du transfert à l'évolution." Paris 8, 2010. http://www.theses.fr/2010PA083263.
Born from a context in which the colonial power has dominated and opened South-East Asia to a world economy from the 16th century, the prototype of an oblong housing type - used both as residential and commercial building, known as compartiment chinois in French, and shophouse in English – is ubiquitous in every city of that region. Despite of its great diversity, physically and etymologically, according to places, times and contexts, the impact of the Chinese migrants and of the European colonization in the production of these building forms is widely acknowledged. Known as nhà ông (lit. “tube house”), or nhà phô (lit. “street house”) in common Vietnamese, this prototype is ubiquitous in Ho Chi Minh city where it plays a diversified and important role as “vector” of urbanization, despite of its controversial origins. Since the Economic Reform initiated in the late 1980s which opened the country to a context of globalization, the production of these dwelling forms is part of the urban development and modernization, of emerging economic and cultural exchanges with foreign countries through the media, tourism and foreign investment in particular. Since then, foreign and “exotic” building forms, styles and urban planning principles are becoming “ordinary” cityscapes under the new urbanism of Vietnam. Our discussion is about the production and evolution of these dwelling forms and their role in the process of urbanization and urban planning in Ho Chi Minh city. This research is organized into three parts. The first one is devoted to identify the image of the nhà phô as residential form on one hand, and to light up its dwelling style in the context of Ho Chi Minh city today on the other. The second part concerns the issue of urbanization, aiming to explore the socio-economic and political conditions within which it results in the spread and production of the nhà phô. The third part is to discuss how the “transnational cityscapes”, especially in residential buildings and styles, are adopted and applied to the homes of Vietnamese people and to the urban planning, and how this nhà phô gives a sense of national identity and modernity in urban planning
de, la Michellerie Priscilla M. "Le désir d'éternité : réflexion autour de la notion de plénitude chez Charles Taylor." Thèse, 2013. http://hdl.handle.net/1866/10710.
This M.A. thesis unfolds a reflexion upon the concept of fullness as developed by Charles Taylor, especially in his book A Secular Age, in which the idea of fullness is intrinsically connected with modernity, belief and unbelief. For Taylor, the understanding of modernity implies a grasping of the change that allowed the transition from a context where unbelief in God was considered inconceivable to a context where belief remains only an option. That change consists essentially in a modification of our very representation of fullness. What is fullness for Charles Taylor? It is the condition to which any human being tends towards, and which implies an answer, unspoken or not, to the question of the meaning of life. My main goal will be the understanding of the nature of fullness as conceived by Charles Taylor. I shall show that the twofold definition of fullness in A Secular Age generates a tension between fullness conceived as a unique event, and fullness conceived as a constant aspiration towards meaning (which identifies with goodness). I shall suggest a resolution of this tension through an understanding of fullness which aims to restore its fundamental unity – the idea being to grasp the notion of fullness as a unique event and as the constant aspiration to meaning not separately, but in their relationship with one other. This interpretation model, provided by the idea of eternity, which is also present in A Secular Age, will allow me to establish a coincidence between the pursuit of fullness and the desire of eternity. Both of them share the same fundamental aim: through the inscription of qualitatively privileged and unique moments, constituents of life, in the very totality of this life, they aim to reveal its meaning and to bestow permanence to it. Moreover, I will argue from this coincidence between fullness and eternity that the quest for fullness doesn’t necessarily imply a religious perspective as unfolded in A Secular Age, but can lead rather to a form of transcendence that one can qualify as « temporal ».
Книги з теми "Modernité réflexive":
Littérature, modernité, réflexivité: Conférences du séminaire de littérature comparée de l'université de la Sorbonne nouvelle. Paris: Champion, 2002.
Частини книг з теми "Modernité réflexive":
Eigenmann, Éric. "Jouer Ionesco : la théâtralité réflexive de Jean-Luc Lagarce." In Classicisme et modernité dans le théâtre des XXe et XXIe siècles, 219–31. Presses universitaires de Provence, 2014. http://dx.doi.org/10.4000/books.pup.25022.
REGHEZZA-ZITT, Magali. "Vers une nouvelle donne sécuritaire ? Modernité réflexive, tournant complexe et basculement dans l’incertitude." In Les risques et l’anthropocène, 201–21. ISTE Group, 2021. http://dx.doi.org/10.51926/iste.9041.ch8.
Lacourse, France, and Geneviève Nault. "DE LA MODERNITÉ RÉFLEXIVE À L’ACCOMPAGNEMENT DES FORMATEURS DE STAGIAIRES DANS UN FORUM DE DISCUSSION." In Favoriser la progression des stagiaires en enseignement, 205–30. Presses de l'Université du Québec, 2011. http://dx.doi.org/10.2307/j.ctv18ph365.13.
Pierret, Julien. "De la société du risque à la société réflexive. Beck peut-il sauver la modernité ?" In Les ambivalences du risque, 27–63. Presses de l'Université Saint-Louis, 2008. http://dx.doi.org/10.4000/books.pusl.3474.
Duchesneau, Michel. "Kœchlin : réflexion sur la modernité." In Musique et Modernité en France, 339–61. Les Presses de l’Université de Montréal, 2006. http://dx.doi.org/10.1515/9782760624412-014.
METZGER, Pascale, and Julien REBOTIER. "L’accouchement difficile de la société du risque et la relégation des sciences sociales." In Les risques et l’anthropocène, 151–73. ISTE Group, 2021. http://dx.doi.org/10.51926/iste.9041.ch6.
de Paor, Cathal. "Réflexion sur des éléments de l’amour courtois dans la littérature irlandaise." In Modernités des troubadours, 71–77. Presses universitaires de Provence, 2018. http://dx.doi.org/10.4000/books.pup.48320.
Adjo Niangoran, Appoline. "15. Réflexion habermassienne de la religion dans la modernité." In De qui Dieu est-il le nom ?, 169–76. Karthala, 2021. http://dx.doi.org/10.3917/kart.ogui.2021.01.0169.
Ishizaki, Harumi. "Réflexion sur la portée de la problématique autour de la modernisation de l’Asie de l’Est." In La modernité française dans l'Asie littéraire (Chine, Corée, Japon), 95. Presses Universitaires de France, 2004. http://dx.doi.org/10.3917/puf.kata.2004.01.0095.
Vélez Posada, Andrés. "Latin et langues vulgaires aux débuts de la modernité. Une réflexion sur la notion d’ingenium chez Descartes." In Traduire : transmettre ou trahir ?, 175–83. Éditions de la Maison des sciences de l’homme, 2013. http://dx.doi.org/10.4000/books.editionsmsh.13471.