Innocent III. Par le Cte Ag. L'ennemi de la famille La France La Conscience, par le Cte A. La famille Appel au patriotisme et au bon sens America before Europe La Bonne guerre, cantique. Scherer, par le Cte A. Lettre de M. Session Discours de M. Athanase Coquerel, Esclavage et traite La France doit-elle conserver Alger? De l'Amortissement, par A. Reboul Autre 8 Trois paroles de Paix.
L'Alsace neutre. Appel au patriotisme et au bon sens. Encore l'Alsace neutre Additionally, since the end of the twentieth century, several alternative spiritual movements have regarded the pursuit of non-traditional—non-heterosexual, non-monogamous—sexual fulfillment as an authentic and appropriate path to transcendence.
Some of these movements are inspired from pagan or shamanic practices borrowed from Native American religions, and more generally from non-Western spiritual traditions. Or is this religious debate an opportunity to advance the cause of LGBT rights in society as a whole? In other words, can spirituality help frame the politicization of sexuality in ways that a political rationale alone cannot achieve? The part played by religious organizations in public debates on sexuality thus raises important issues related to the role of emotions in social movements.
On the contrary, should religiously motivated moral conservatism be regarded as a form of irrationality, or as a highly rational form of political strategy? We should therefore wonder whether sexuality related issues help us distinguish between the political influence of organized religions and that of more individualized, sometimes even less explicitly religious forms of spirituality.
Does resorting to religion signify a rejection or a reinterpretation of politics? In other words, have the traditional usages of politics become irrelevant, or does spirituality suggest that purely instrumental goals alone cannot assume the totality of political meaning?
How should we interpret the mixture of mimicry and competition that characterizes the relationship between religious conservatism and sexual progressivism or radicalism? These questions may be addressed through the lens of history, sociology, or political science.follow link
Histoire (4): La modernisation du Québec
Case studies may be taken from various historical periods—from pre-colonial times to the present—and need not be limited to Christianity, or to the three monotheistic faiths, or even to organized religions. Paper submissions should be sent to Guillaume Marche by December 15, Under God ne rivalise t-il pas avec e pluribus unum? Lipset et G. Quelles limites demeurent, pour qui — contestation progressiste ou conservatrice — et pourquoi? To what extent is there a correlation between religion and social protest in the United States?
Insofar as religion functions as a form of ideological hegemony encompassing the values of social progress, is it not logical to consider that, by competing with the principles of democracy, currents of historical socialism have been definitely marginalized? The postulate of a supreme authority guaranteeing social equilibrium thereby supposedly represents the dominant culture in a country having nevertheless institutionalized the doctrine of separation.
Interpretations pertaining to the subversive character of religion can be found throughout US history. Such a specific mode of organization of public space both spiritually and politically allowed for an intellectual vitality which was based on the constant questioning of orthodoxy. Engels, however, also noted a tendency toward sectarianism, which he saw as an inevitable consequence of division and competition among religious groups originating in Protestantism S.
Such heterogeneity in the religious field came to be combined with deep-going ethnic, cultural and linguistic diversity. To what extent were such trends confirmed over the long run of American history? The particular history of oppression in the United States and the ethical underpinnings of protest against social injustice assume, on the one hand, that clergy has been part and parcel even at the initiative—of social movements and on the other, that the grammar of social justice was inspired by religious doctrine. Have the notions of social justice or fairness , not been coined or enhanced upon by progressive Churches in the United States, moved by both theoretical contemplation equality, fraternity, solidarity, humanism and practice civil disobedience, mass mobilization campaigns, insistence on agitating minorities our demonstrations, for example?
Innumerable historical figures illustrate these struggles and rhetoric. Conservative mobilizations have also written history with quotations from the religious lexicon. Special focus, then, will be placed upon the potential for mobilization by and through the religious. Also, are there limits to this mobilizing force, if so for whom—conservative or progressive protest—and why? Les relations des Etats-Unis avec le monde musulman. In contrast, what is striking is the ubiquity of religion.
The role of religion in the definition of US foreign policy. In addition to the notorious pro-Israeli, evangelical or Christian Anglo-Saxon lobbies, it may asked to what extent religious freedom is or has been a goal of US foreign policymakers, particularly since the Freedom From Religious Persecution Act. The role of religion in theories of international relations—for example realism, liberalism, constructivism—or foreign policy schools of thought, such as neo-conservatism.
Bush and his successor. Paper proposals should be sent, by December 15, , to Jean-Marie Ruiz. Leaving or Living the Theological Age? The British classical economists thus substituted the invisible hand of the market for the providential god of the French physiocrats as a guarantee of social and economic harmony.
Proposals should be sent to Gilles Christoph and Sabine Remanofsky. Les suggestions ci-dessus ne sont pas exclusives. America has constructed itself from its beginning upon the religious. The Promised Land dreamt of by the Pilgrim Fathers is nonetheless inhabited by other imaginations, other forms of spirituality, other conceptions of the sacred, some of which are Judeo-Christian, while others come from distant horizons, which interpenetrate the Puritan heritage in diverse ways.
In what ways does this dialectic prove to be the vector of identity and political claims? One might consider for example the place accorded the Bible in Black and Jewish American writing, the forms of Catholicism imbued with Aztec beliefs in Hispanic writing, the attempts to symbolically re-appropriate the Lost Earth as it manifests itself in American Indian writing. In what ways does postmodernism make use of beliefs and rituals, and above all of labels and dogmas, juxtaposing them in order to form strange alliances, surprising and ironic configurations?
Magical realism, imprints, borrowings, breaks, distortions and dissemination of the Grand Narratives and myths of origin, are so many ways of making the secular and the religious, the same and the other, the individual and the collective, the past and the present, co-exist. The above suggestions are not exclusive.
It consists of two parts, called the Old and New Testaments. The development of American poetry in the nineteenth century coincided with sweeping changes in the practice of religion. The Second Great Awakening, spanning the first four decades of the century, combined with the publication of new translations of the Bible, brought about in the young republic a novel approach to the Scriptures, their spiritual message, and their language.
Textual criticism imported from Germany by practitioners of Higher Criticism gradually made the King James lose much though not all of its canonical status just as an interest in sciences—pseudo and real—, and philosophy—German, Eastern, then gradually home-grown—spread among the population through proliferating printing workshops. The Good Book, in those circumstances and in whatever version it was read, managed nonetheless to confirm its prominence as prime reading material. The Bible should be the standard of language as well as of faith. The Bible, its Jacobean lilt, and its omnipresence in American households, became the systematic metaphor for exactly the type of literary excellence most likely to leave an indelible imprint on the minds and hearts of US citizens.
Writers appealed to the Bible as the gold standard in literary creation. It might be of interest, therefore, to study the way American poets of the nineteenth century used the Bible in their writings—essays, poems, letters, lectures, etc. The Bible may also be studied as the prime text through which some of these poets tried to overcome what they perceived as a crippling European influence on their endeavors—to echo Dickinson—to take their power in their hand.
Religion et bibliothèques aux États-Unis
Abstracts of words should be sent to Eric Athenot by December 15, Questioning the association of modernity with secularization as a secure foothold for criticism implies searching for what escapes the process of secularization in poetic writing. American poets from Dickinson to Ginsberg largely acknowledge and accept the death of God and the disenchantment this entails.
But their poetry, qua poetry, may remain the very place for metaphysical questioning. We need to ask ourselves what resists secularization in modern American poetry, and why of all literary genres poetry is particularly apt to welcome such resistance or insistence. Indeed, to the extent that writing always implies positing an absolute Other and that poetry is a dramatization of writing itself, it may be inseparable from theological questioning, whether or not the existence of God is accepted as a premise.
Yet such displacement inside writing does not make it any more easily circumscribable. Writing has to turn to itself for an answer, or for a question, pointing to itself as the rationale for what it cannot account for. Religion no longer binds the subject to a divine other, but to language as the symbolic other. Many poets express their faith in and faithfulness to writing as it should be, that is to say, writing which accepts the unpredictable and tries to salvage grammar from all forms of dogmatism.
Has the signifier itself superseded god as an object of worship? The belief in language as an untraceable, all-powerful other may have spawned a new form of mysticism in which many modern American poets may be said to partake. Far from denying the influence of sacred texts, modern poets often resort to anaphora, repetitions, to create new forms of self-addressed incantations.
Is the notion of secularization still relevant here, or should we rather talk of a displacement of spiritual power? However low-key in its beginnings, the plan to question the censorship enforced in the name of God becomes an open strategy of the twentieth-century avant-gardes. In the wake of the Nietzschean, Freudian, and Marxist revolutions, despite the crippling contradictions and costly dogmatic statements arising from the difficulties of reconciling spirituality and writing, poetry keeps looking for transcendence without God.
Meanwhile, William Carlos Williams, and the Objectivists after him, desperately tried to rid American poetry of its Puritan ancestry, relinquishing it willingly to the so-called Confessional poets. What if American literature were a religious fiction? This panel will explore to what extent religious affect, from the seventeenth century onward, has fashioned the body politic and the emerging communal voice, both performed and vehicled by literature.
Religious discourse, then, may be redefined as a political aesthetic , giving form to a community of affects , an alternative to building the common through abstractions such as the State, or the nation. The political work of religious sentiment however was not only about healing wounds and making up for exclusions.
The sacred bonds of the nation therefore proved conspicuously loose when it came to fitting the supposedly extravagant religiosity of women or African Americans in the communal web. This workshop will investigate how in American fiction the literary reclaims the religious as form, tying and untying communal affections better to reshuffle the authorized bonds of the political common. La foi dans les forces-surnaturelles et son corollaire, la force de la foi, persistent envers et contre tout.
William James argued that religious certitudes provided believers with reasonable grounds for taking action in the absence of any certainty. Faith precluded indwelling doubts in the face of insufficient evidence and beliefs were liable to prove self-fulfilling prophecies, whether they be founded or groundless, since they were bound to be performed or played out. That they should be basically true or not hardly mattered because they were to be appraised, above all, in terms of their practical impact. James was concerned with the forceful after-effects they generated rather than their foundation on truth in the first place.
The will to believe, however self-deluded it might be, is not without effect. Paradoxically enough, Darwinism, far from being diametrically opposed to Christianity, was viewed as a makeshift religion, in so far as the rule of natural selection regulated the free play of variations and restored a semblance of finality in creation. The engine and technological achievements in general came to be credited with a religious aura in the age of relativity.
Faith in some supernatural power and, conversely, the superpower of faith still lived on. Significantly enough, too, Lafcadio Hearn reported his journey into the Far East Gleanings in Buddha Fields , while immigration laws against Asian aliens were implemented in order to ward off the Yellow Peril. The fact that Hearn went so far as converting to Buddhism was highly symptomatic of the prevailing state of spiritual disorientation and the longing for a makeshift mystique.
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There is more than a family likeness between a marginal like Lafcadio Hearn and the Metaphysical Club or the Society for Psychical Research. The aim of this workshop is to compare unclassifiable texts at the crossroads of autobiographical testimonies, travelogues, philosophical meditations and such experimental sciences as psychology, sociology, history and ethnography, insofar as they each revolve around religious beliefs. Please send your proposals to Michel Imbert by December 15, In other words, might we not discover, in the presence of spectres, ghosts, spirits—and these phenomena will have to be distinguished carefully—a form of survival, a life beyond death, indeed a superior mode of being as suggested in the very noun sur-vival as the expression of a need to assert a victory over our programmed dissolution?
American literature, undoubtedly the offspring of its English forerunner in this respect, has managed to carry on and extend the richly ambiguous poetics that crosses the boundaries between phantom and phantasm whose common etymology, as pointed out by Longinus in his treaty on the Sublime, underscores a kinship between the visions of delirium and poetic creation. The paradoxical nature of the ghost, hovering as it were between materiality and absence, and striding such oppositions as those between the angelic and the demonic, the return of the dead and the imposition of mere fancy, has from early on from Charles Brockden Brown onward informed a questioning of the reliability of perception, and has thereby generated philosophical interrogations on the enduring powers of the spiritual and on the nature of man and God.
Psychoanalysis in its turn, from its very beginning, has explored the possibility of a return of the repressed—be it personal, familial, or phylogenetical, and used the spectre as a metaphor that gives shape to the unspeakable. Here too, the spectre simultaneously objectifies and dematerialises the life of our spirit. The spectral, in short, is intimately linked to the representation of the unconscious. It jointly signifies the possibility and the impossibility of the very act of writing, and thus expresses both the failure and the persistence of transcendence.
This panel will primarily welcome proposals that set themselves the task of endeavouring to define the nature of the spectral as a trace of the religious, seen as an alternative and creative form of the spiritual. Please send proposals to Marc Amfreville by December 15, Avec audace, la prose iconoclaste de Gertrude Stein combine un rythme incantatoire et un mysticisme sans Dieu. Sherwood Anderson et ses grotesques , T. Le sublime.
Set between the romance, and destined to shift toward naturalism, W. Like Howells, Edith Wharton responded to this new ethics—both social and fictional, but when her House of Mirth was published in , the western world was already adopting new cultural and social practices that would unseat tradition and usher America into modernity.
It is commonly agreed that the process of modernization that took place at the turn of the twentieth century confirmed the erosion of the evangelical ideal initiated by the positivist ethos during the nineteenth century. However, it would be misleading to consider that this process generated tight boundaries between the secular and the religious. It is more rewarding to explore the dialectic between the sacred and the profane that informs American literature written during the period spanning the s to the s and s.
The subtle interweaving of the religious and the secular, characteristic of these literary and artistic practices, goes well beyond the mere resurgence of the sacred within the profane. It also shows in the marvelous and the supernatural with their rites, superstitions, magic , in the representations of the machine and the body, in the simulacra of the consumer society, etc.
Eliot confronted with the Waste Land, J. Dos Passos and the dehumanized metropolis , Hemingway enduring the mystery of bull-fighting or the ecstatic intertwining of life and death, John Steinbeck revisiting the rhetoric of the Bible in The Grapes of Wrath —all of them share in the same experience. The nature and function of creative imagination in a world that gradually loosens its bonds with religious beliefs and practices. The marvelous in modern American fiction. Le verbe deviendrait-il religion? Have words themselves become a religion? What means does the Southern writer have at his disposal to give his text a religious dimension or turn it into a parable?
So how can we define the South and its people today? Where does the writer stand? Is the short story, so emblematic of this region of story-tellers, part of the biblical tradition? Does the South write its way into the world of religion or does it, through its literature, fully assume its Original Sin?
The aim of this panel will be to provide a place where religion and writing may speak freely to each other. Comment lire? What are books? It is a heap of nouns and verbs enclosing an intuition or two. In American culture, religion is intimately linked to a concern for literalness. According to Protestant principles—whose impact on the American tradition has been considerable—theological thought and religious practice are inseparable from specific modes of reading and require a keen attention to the letter of the Biblical text.
This hermeneutic approach to spirituality raises several crucial questions. What is the best way to read? What interpretive tools or strategies are to be preferred? What other texts may be read alongside Scripture? Is it possible, let alone advisable, to interpret it literally?
These familiar issues have lost none of their relevance today, and it might be interesting to examine them again in the light of the most recent developments in American writing. In the final analysis, even more pressing problems come to the fore, calling into question not just religion, but the fundamentals of all literate culture. What does reading entail? What is a text? What counts as text? What is, or counts as, a letter?
Can interpretation exhaust the possibilities of the letter, and is it necessary for it to be interpreted at all? While these questions are crucial to literature, it should be borne in mind that they are no less important to philosophy and literary theory. For a native English speaker, to read the Bible is to be reminded that it originated in a cultural setting where the Roman alphabet did not occupy a dominant position, if indeed it was present at all.
This is a matter of some importance since the Hebrew alphabet, for instance, is traditionally associated with a wholly different conception of the letter and of its spiritual, not to say mystical or magical, aura. However, this issue is no less important to a number of authors raised in the Christian tradition, e. I hope it is somewhat better than whim at last, but we cannot spend the day in explanation. Thus formulated, the question of literalness has an impact in return on the religious thinking out of which it arose.
More broadly speaking, the existence of rival writing systems and, in particular, the interest many American authors e. Pound take in logogrammatic scripts call into question the validity of theological discourses that aspire to universal validity even as they rely on alphabetic writing, which is tied to a specific cultural or linguistic environment.
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With what types of spiritual quest is logogrammatic writing associated, and how does it interact with the traditions indigenous to the English-speaking world, where the Roman alphabet predominates? If so, then what is the status of the empirical mark, of the letter as the eye sees it, as distinguished from its manifestations in the mind? Is it possible to imagine—and to locate in American literature or theory—a poetics of inscription based on the hypothesis that the latter question can be answered in the affirmative? Propositions should be sent to Mathieu Duplay by December 15, American literature is filled with attempts at understanding the world by resorting to supreme entities.
Yet the twentieth and twenty-first centuries saw a diversification of the sources from which a religious feeling could emanate. Steve Tomasula, in parodic and ironic modes, tells the experience of the sublime hosted in a contemporary world in which space and time coordinates have changed radically. Especially in his novel VAS, An Opera in Flatland , he examines the existence of a supreme being that could rule over this ever-changing world that most are inclined to call posthuman.
Turn-of-the-century American fiction portrays or suggests the existence of parallel worlds that duplicate or originate the world we live in, infusing it with mystery. These groups compel us to define the religious anew by reconsidering what binds a community together. Among readers too, especially readers of electronic literature, or of heroic fantasy, groups are formed sometimes, united by an almost religious fervor, itself fueled by computerized communication means. Electronic literature promises to broaden the scope of our research by focusing on the power of the reader to take command of the book like a God-like figure, or conversely, like a prophet or a messianic figure, to obey and trust a superior machine-like God.
Works including messianic characters could provide interesting material. Children seem most apt to endorse such a role and open onto other worlds—or otherworldliness—or again to supersede godly figures. The fictions conveying a sense of the religious, outside of any known religion, are characterized by the invention of languages, to say the mystery of the world or worlds and to rule over the relationships between the members of the sects or cults.