I Sell Desert Eagle Gas

Short stories between 'haverim ... [2]

... Still, the Jewish humor has close relationship with a certain dynamic of the Freudian unconscious, and not the least of these interests Hasidic Stories than the show, often unexpected.

*

The Tsaddikim tell stories: stories of Jewish, rarely "funny", which are not always stories of Jews. Buber's book and relates stories about Tsaddikim and stories they tell ... These stories can still affect us, all of us who are not that Marx claimed that Jews in The Jewish Question, and we know that this was not a regret on his part.

The

Tsaddikim teach "simple" [1], without seeming to - scholars, students of Wise (of the Torah) have known for ages - not to remain trapped in a text, it was revealed, which is their great lesson: an antidote to the languages of wood. They tell, in their way - which requires effort and attention: effects of the literary style of those who are not, like Moses, "circumcised of the mouth" - the much-needed plurality of speech, the imperfection judgments and opinions, without applying their complementarity - said that the beautiful soul - if not uncertain futures, or their aggregation - that said the policy - if not the end of time: one or the other, neither desirable nor possible without violence.

So do we touch on the possibility of a practice "artist" of speech, where the apparent opposite, in fact incommensurable because singular, may not be mutually exclusive, the manner of paintings hanging in a museum, while similarly seeking attention, can not "hope" to be considered better than the other one - you can always say, is not nothing but did not have much to do, whether one prefers - because such statements nor there, nor do they seek to claim true: exactly Rather, the common world, certainly [2]. Practice tolerant, practical minority of those who do not want the majority but hoping at the end of generations. A possibility: not in its implementation, which requires so ...

*

With some adaptation effort, we can eventually recognize the challenge is another very old debate, held in another field "cultural", upon which we will not extend for lack of space but which certainly deserves to be recalled: the opposition of Plato and Aristotle, our masters in politics and aesthetics, the Sophists. On the one hand, the noble friends of wisdom, loving discipline and experts to separate science from opinion on the other, metics Torves who taught how to hold together a proposition and its contradictory on the same subject, how real bargain.

Again, the West was settled, metics and lost: vicious reasoning fallacy means ...

*

With Hasidic Tales Martin Buber (and curious telescoping proposed here) is back voice, elaborate and devious, some major reprobate our history, when they have not been deliberately abandoned in times of great distress for those who "operated" is a reason, but it is not sufficient, not to read it.

***

Some 30 years later, a clarification is necessary, that does not invalidate the above but puts it in perspective .

This book I said do not be edifying was indeed in the staging , not in content.

Like many Jewish intellectuals from germanophones rather similar environments (such as Kafka, Scholem and Benjamin), Buber, at the beginning of XX th century that saw him take a new dimension to what Germans call "Jewish Question", question-mirror that of their "national" identity uncertain in light of their own access, very new to the political sovereignty 's accelerate the assimilation of the Jewish elites in the West that the Jewish Reform, created in the middle of last century, had been unable to stop despite his efforts to "modernize" and appear happy irreligious Zionism, Judaism built casual metaphysical and down-to-earth, cheerful and somewhat anarchist Ost-Juden poor, committed without recourse in the world and experiencing life as the antithesis of the one with courses such as Germany and Austria, "ritualistic and cold," as a resource and inspiration.

other words, it acts less as a man of science - it is - that artist.

I did not pay enough attention to a portion of Introduction (translated by Ellen Nadel Guillemin) where Buber makes clear that the stories he reports, he did not surrender as they had collected - "chimeric "" Obscure "," full of digressions, gaps - but he has shaped, "using all the alternatives and, if necessary, other texts related to condense them into a coherent and appropriate to best content .... " "In some cases, he adds, where [he] could not [t] have only fragments, [he] tried to supplement with other fragments, [is] merely by elsewhere to fill the gaps with similar data ( op. cit. , pp. 5-6). He rescued his "body", as befits a good 'haver ...

erasing the rough approximation, the marks of expression hindered the possible mistakes and false notes - the way "my love" become "my love" in the then French Classic - or wrong reasons - as "business" as meaning "open" relationship with "workroom" (work) is lost in the French power - in short, ignoring the significant matter, or dealing barrier, which equivalently, Buber has smoothed and aligned the fragments collected, lent them the consistency that they assumed. He has re-told in his own way polite, losing thereby the whole of which he brought the subject - and earning him a century of ripening ...

folklorist, artist, storyteller the performative power of certain sentences [of all the phrases?], Buber is also an activist, who has at heart to make known to the Jews of Yishuv, of First (the book appeared in Hebrew in Jerusalem in 1946 [3]), the Jews of the West, then, but also to the West cultivated, the vitality of a civilization almost disappeared when it concludes an investigation begun some 50 years ago (his first publications devoted to Hasidism date from the early twentieth century e) all the treasures of knowledge and wisdom accumulated / exploited by these Hasidic communities that seemed to be a kind of "participatory democracy" happy, which could serve as a model for the state he hopes he, Buber, he will soon (re) emerge in the Mandatory Palestine, and why not, the devastated Old Europe ...

Hence the choice, justified by the work of Schleiermacher and Dilthey on the Hermeneutics of signifiers raw deal in which he came to the fragments collected as a matrix of land inform and stones break and eliminate the need for access the nuggets they imprison.

Hence the strange sense of closeness, enhanced by elegant too translating Guerne Armel, but also distance, one feels with these fine spirits in rags, these Ost-Juden admirably paradoxical: Simple and sophisticated, taking enough to their tradition - And the imagination that sustains it - to accomplish, albeit with "fantasy", what it requires of them, but sufficiently aware of the polysemy of language to not take it with a grain of salt when they are only just beginning to learn this polysemy, that they receive but are very close to internalize it, they are still largely captive to a single meaning, that at which they recognize - especially since they were previously excluded from the exchange "scholar". Of God-fearing agnostic!

By cleaning and restaurant these tales, Buber is stuck to the logic that is theirs, he gave us an intriguing insight into how to (re) making of social ties but, we discover some of the most promising development possibilities in this way "well intentioned", it happened a little fast on the viscosity of the practico-inert, inertia of those who were on the move and dispersion they could not but meet - because the "fate" statements, even when they have the same reference as to diverge.

other words, they are way over the Ost-Juden, but at the beginning of the trip: they say the uncertainty of meaning, multiple truths, their ears deafened by faith, does not fit - again? The show divisions between followers of a particular rabbi , violent clashes between the Hasidim traditionalists and their opponents - the Chassidim dancing at the news of the death of their enemy, Eliyahu ben Shlomo Zalman (1720 -1797), the Gaon of Vilna (now Vilnius, Lithuania), who had delivered the 'herem (shelved) against them, the shows also the fact that significant numbers their descendants will adopt socialism, anti-religious first, then Bolshevism (as evidenced, for example, some one of the most poignant stories of Isaac Babel Red Cavalry).

The question then arises whether Buber has distorted the "lesson" pluralistic "his" Hasidim ? Warped, certainly, but by presenting it this way, it would have made more readable: it has been heard and echoed by many who are neither experts nor did Central Europe " religion "as a primary concern and would probably not have faced the austerity of a scholarly edition.

The construction Buber could maintain large nostalgia and at least a beautiful illusion - and so does the illusion as to the political promise: it engages only those who "know" that it for them. But to think that it has lost its ability to capture, nurture new nostalgia and maintain at least a new illusion ...

It is permissible to secure his place in intact reading Stories Martin Buber's Hasidic for those who have not yet done so, re-reading for those whose memory is starting to be old, and allowing himself to be surprised by the paradoxical force of this rare book, which "taught" in any disappointing request addressed to him - for example, a request for a response! - And increasing the perplexity of knowing that such risk.

***

Notes:

[1] "The Baal Shem once said to his disciples:''Now that I have climbed many degrees into the service of God, I can release them to stick to the simple faith who wants to be the vessel of God. For if it is written that 'the mere thought all' (Proverbs, XIV, 15), it is also written that "God protects the simple '''(Proverbs, CXVI, 6), op. cit. , P. 122 (amended translation).

The great-grand-son of the Baal Shem Tov, Rabbi Nachman of Breslov (1772-1810), tells his side: "If God is the tzaddik but do not bother to teach the multitude, he will fall to his level, "Buber, Tales of the Hasidim , Early Masters (1947), New York, Schocken Books, 7 th ed. , 1973, p. 7.

[2] "The disciples of Rabbi Dov Baer (1704-1772), great Maggid (preacher) of Mezritch (Międzyrzecz, Ukraine), interpreted his words very differently, but the Maggid himself refused to choose between their different theories because, he said, regardless of the seventy faces of Torah that we look with genuine sincerity, we see the Truth, " op. cit. , P. 15 (translation modified).

We understand that the aggregation of this Truth, whose multifaceted "conflict" can be discovered with reluctance, by watching them, and "place" where he is, beyond any human input: it that may be subject to a non-human knowledge, a absolute knowledge, which will reach the end Time to close. Maybe.

Among the disciples of Rabbi Dov Baer, Rabbi Shneur include notably Baruch ben Zalman of Liadi (1745-1812), founder of the Lubavitch movement, Rabbi Menachem Nahum and Twerski of Chernobyl ( 1730 -1797), founder of the Hasidic dynasty of Chernobyl ... For the record, according to Wikipedia, Jung "assured the end of his life that all his discoveries in psychology have been overtaken by those of Dov Baer. If these remarks were authenticated, they would confirm that nobody is safe from a misunderstanding or contradiction, including one who wanted to start a non-Jewish psychoanalysis to Freud's room ...

[3] Buber settled in Jerusalem in 1938, fleeing Nazism, of course, but somehow joining the Chassidim of Rabbi Menachem Mendel of Vitebesk (1730-1788), a disciple of the great Maggid who had decided not to choose between the Maggid and Gaon of Vilna (he had unsuccessfully tried to meet him back on the 'herem voted against the Hasidim) to settle, in 1777, with 300 of his own disciples in Palestine (in Safed , first, Hebron and Tiberias, then) ...

Short stories between 'haverim ... Copyright © 1978-2010 Richard Zrehen

Sources For Cydia For Pokemon Roms

Short stories between' haverim ... [1]

end of May 1978, during the days Confrontation spent " The unanalyzable " , including organized by René Major and bringing together psychoanalysts from different schools, I met Catherine Clement. She listened to a piece of my paper [1], supported in part on what I learned from reading the stories Martin Buber Hasidic - book that I was not concussed just making me discover at once a world "exotic " and captivating with a child of the Mediterranean, I was unaware of the existence - and it is my intention to write an article - short and " readable " - about them for Matin de Paris - daily newspaper (now defunct) near Michel Rocard, founded in 1977 by CEO Perdriel Claude Le Nouvel Observateur, Le Figaro to piece, commonly called Marie Le Patin by " connected " ...

Too happy, worried and conscious of my responsibility [!] - at the time, although few were those who had been exposed to the friendly, demonstrative and somewhat intrusive activism Lubavitch , their presence in places improbable and enthusiasm " missionary " - I sweat blood and water [!] and, after 15 days, Catherine Clement called to tell him that I think is finally reached a satisfactory result. And Catherine Clement, woman of many talents and the pen easy to answer: "You have been too long, I did it myself! " ...

following testimony this clause, found in a drawer during a move, with restoration of many parts then cut to stay in the format, beginning with the notes.

*

come out again, by Editions du Rocher, the Hasidic Stories Martin Buber [2]: what Wholesale book of 742 pages the size of a bestseller but is not really one. Yet a collection of Jewish stories ...

This is a reprint, it is welcome: the book had been missing for nearly 15 years, and it was regrettable. Indeed, Martin Buber (1878-1965), great man, a philosopher at the wrong character, inventive storyteller and folklorist like the brothers Grimm, or Brentano von Arnim, had begun to gather rich and multiple fragments an oral tradition that the Nazis failed annihilate the Jewish communities of Eastern Europe.

Buber's book relates stories (less than 10% of those he has collated over several decades) that circulated in Yiddish in hundreds of Hasidic communities in Poland, Ukraine, Lithuania and Russia on themselves, their masters, ways and beliefs, their opponents and their "neighbors." Hasidism was born around 1740 under the leadership of Israel Ben Eliezer (1700-1760), passed down to posterity under the name "Baal Shem Tov" (which means both "Runaway Jury good name - the name of God - and the master of good name [3]), following (in reaction to?) three major disasters that were slaughtered shortly before the Jewish people: the expulsion from Spain and the Iberian Peninsula between 1492 and 1497 and the persecution that followed the massacres in Ukraine in the hands of the Cossacks of Bogdan Chmelniski between 1648 and 1658, and the fall of Shabtai Tzvi, the false messiah and Kabbalist transgressor who eventually embraced Islam in 1666, not without having created an immense fervor and foolish hopes in the Jewish masses in Europe and East, convinced that the time of redemption had come.

Hasidism ( Hassid = true) is a mystical movement People strongly inspired by Isaac Luria (1534-1572), most famous Kabbalists of Safed (Upper Galilee), and [ Sefer ha ] Zohar ( Book of Splendor), esoteric commentary of the Torah [4], as having "received," piped the post-messianic fervor Sabbatean remained outstanding and temperate messianic impatience she had nurtured. - It will eventually enact that "it is forbidden to hasten the coming of the Messiah" [5]. Movement stated opposition to normative Judaism rabbis mostly concerned about the "coming world" with its insistence on strict compliance with the rules and traditional, mainly on Jewish learning, pushing steadily towards the margins of the multitudes, too busy trying to survive in this world, no longer find the time to learn as much as they should ... This movement, making room for non-scientists, will experience a quick favor and meet with hostility from advocates of strict tradition.

Thus will be born in the race but also the joy (which is a theme of inspiration constant movement) devoted many communities, first time [5] not so much the study of Torah in the text, and the observation and imitation of a master charismatic personality , an exceptional man who knows how to expose them, which in a sense, the "incarnate" grouped around a tzaddik (Wise, Voltaire, who held the Jewish nation for "abhorrent and inimical to mankind, "wrote Zadig, to make the hero of philosophical tales ...), ie a rabbi , disciples limited number (it should be acceptance by the rabbi ) on the curls, beard, black Levites (as the Polish gentry of the time), watching a demonstrative piety willingly oblivious schedules (those of the three daily services, including pending when the concentration , considered necessary for effective prayer, is the highest), piety culminating in ecstasy and dance, while refusing peremptorily mortifications. - Thus, the Hasidim consumed alcohol willingly to support and stimulate the body ... Rehabilitation - up a certain point.

But that does not stop here: these stories are not elements of a great chapter of history of religions, history of religiosity rather, better organization of socius and communication. Buber's book is not a book of theology: he does not speak of God or rite, but there is no edifying. The major figures of Hasidism, the Rebbe legendary and famous Tsaddikim are certainly masters, but they do not "really" what they have and they are authorities, but they do not decide, despite appearances: they tell stories [7], stories of uncertainties, ambiguities, doubts and always feel to come. And their followers respect as they can, no other model than the short-legalistic religious literature they have, but with the conviction that "the divine primordial light is infused with the tzaddik , [that] his person she passes in his works [that] it also happens in stories that relate [8].

precious book, therefore, a testimony to a world, that of the shtetl (same town or small city with a Jewish majority), and a way of life virtually disappeared as a result of persecution, massacres, migration and modernity; lifestyle of Europe generally ignored the West along which he immediately flourished, and many of those who had deserted to join the "advancing civilization", Vienna, Berlin, London or Paris, did not want to know.

Book that also brings in another register, substantially complicate the figure of maître-à-penser/maître-à-vivre and help, among other things, understand how transfer and transfer-cons outside the analytic treatment and better measure how heavy threat of madness, can be a virtual cult of personality except when he is not a master of education dedicated to re- said inspired a tradition thousands of years old but with a who thinks he is an inventor [9], or alternatively, to seize on the emergence of a strong impulse, gradually released from the framework "religious" will, for example, created a dense literature, literature "Jewish" New World (Bashevis Singer Bellow, Malamud, Roth, Richler, West, etc.). S'étaye showing what, how to build Jewish humor (too well known, that is to say, misunderstood) as a set of statements repeatedly shifted "serious" for multiple meanings and travel skeptical.

Stories, denoted, connoted but without fixed referent, producing a common space, a storyteller, "narrated" that only authorized for themselves in the belief being that by which the "first," reported the story, try to be narrators in turn [10]. More than a game on the talented and bitter words, because the world is rough and life as much threatened by poverty than by pogroms, a strictly aesthetic policy.

Freud does not make a mistake in the joke and its relationship with the unconscious (1905), but he did it awkwardly, by the band, because that he could not fail to recognize her parents poor (very poor themselves) - his own father, Jacob, was a former Hasid - at the same time he could not not do it, because it had some difficulty accepting an obvious parentage, while he was busy asserting Viennese is to say, "enlightened" and founder ... Still, Jewish humor has close relationship with a certain dynamic of the Freudian unconscious, and not the least of these interests Hassidic Tales of the show that so often unexpected.

continued ...

Notes:

[1] RZ "Un air de famille" in The unanalyzable , Paris, Editions Confrontations, 1979, pp. 131-140.

[2] Martin Buber, Hasidic stories, translated from German by Armel Guerne, Monaco, Editions du Rocher, 1978.

[3] Many "miracle workers" have worn before or after Israel ben Eliezer, the Baal Shem Tov nickname, which refers to a supposed ability to make use of the "name deployed" the God- tetragrammaton to harness the forces of darkness, Israel ben Eliezer is the only one to be rated as title, piety glowing removing any ambiguity.

[4] book traditionally attributed to attributed to Shimon Bar Yochai (II th century) but would have been written (in Aramaic) by a English rabbi, Moses ben Shem Tov de Leon (1240-1305) or his entourage, between 1270 and 1280.

[5] By the early nineteenth century e, as we know [!], This impatience will overflow the frame, take the Jews, not Jews, infidels and atheists, migrate to western Europe ( but also to the east) and affect the political arena under the name of nationalism but also of Revolution ...

[6] The generations that follow that of the Baal Shem Tov will operate a kind of return, while maintaining their interest in Kabbalah, but by limiting its direct study of the "literati" and combining the newly acquired fervor and traditional Jewish study focused on the canonical texts (Talmud, commentaries and reviews of reviews), significantly reducing the gap with the traditionalists.

[7] "... Rabbi Yaakov Yosef was still Rav of Sharigrod [now Shargorod, Ukraine ] - and strongly opposed ... to the Hasidic way - when the city came in one morning, at a time when the herds are pastured, a man whom nobody knew and who descended car in the middle of Market Square. Advising any one who went there with his cows, he called and went straight out to tell him a story so compelling ... that man was unable to leave. A few words from the story being dropped into the ear of another way, while it was decided to move on, not least the fact lent, also, the ear, came and stood there. And soon there was a whole circle of enthusiastic listeners around the storyteller, and the crowd kept growing. In numbers, he also entirely under the spell, was the servant of the House of Prayer, edge on his way when he went in haste to open the doors. Rabbi, in fact, went there about eight hours - it was summer - and it was that the doors were open before ...

At eight o'clock, therefore, Rav coming for prayer ... door was shut ... Man punctual, and very likely away from character, that anger once took [it] went, full of rage, looking for the ... He did not have far to go, having found almost immediately face to face with him in Street. The Baal Shem Tov, in fact - because he was the narrator - had, as he spoke, waved to the attendant and told him he should go, and the man was gone on the run ...

... Rabbi asked him why he had so violently failed in its task, and why there was not anyone of those who were still is usual. The servant replied that all those who went to the house of prayer had been, like him, stopped halfway by the teller, there, and the wonderful story he told ... Rabbi was forced this morning , said only the morning service, and when he had finished, he sent his servant on the Market Square, with orders to bring him overseas. "I will fight for yards!" ...

In the meantime, the Baal Shem Tov, who had finished his story ... he went to the tavern where the servant finally join him, while fulfilling the commission.

The Baal Shem Tov obtempéra on time and, pipe in mouth, went straight to the Rav ... 'What's got into you, he broke with authority ... to stop people who go to prayer?

- Rebbe calmly replied the Baal Shem Tov, it is not healthy for you to take that. Instead, let me tell you a story ... '"Buber, op. cit. , pp. 107-108.

[8] Ibid . , P. 3. Illustration of the singular performative power of this type of story: "One day we asked a Rabbi (whose grandfather had been a disciple of the Baal Shem) to tell a story, he replied: 'A story, he We have to tell it so that it acts and is a relief in itself '. Then he gave this account: "My grandfather was limping severely. As he was asked to tell something of his Lord, he began to recount how the holy Baal Shem, when he prayed, danced and hopped on the spot. And, to show clearly how the Master did, my grandfather, while telling, stood up and carried away by his story, hopped and danced himself. From that hour he was healed '... " Ibid. , P. 4 (translation slightly modified).

[9] book which, incidentally, may shed a new light on the overall functioning of trotzkisme - with his many dissents - after the forced exile of Trotsky Lev Davidovich Bronstein said, but also that some cells Communist Party of atypical at the time of their glory, or that of some seminars in philosophy and psychoanalysis ...

[10] Exit to be roundly scolded for forgetting that the great thing is that the living word, the utterance deploying effects of divestiture here-now and not the statement - always in reserve, still waiting for a certified interpreter who rescue him and, leaving himself, he would restore some strength:

"A disciple of the Baal Chem secretly took his teachings in writing. One day, the Baal Shem, who saw a demon that ran through the house with a book under his arm, asked him: 'What book are you there ... so? " ... And the devil said, 'This is the book that you are the author! "

The Baal Shem and learned that there was someone who secretly wrote down his words. He gathered his disciples and said: 'What is he among you who takes a copy of what I teach you? " The disciple who had taken notes and declared himself brought to the Master what he had recorded. Length, page after page, the Baal Shem took knowledge. Then he said: 'There is not a single word I have spoken! You did not listen for God's sake, the powers of evil have taken over you, and your ears have heard what I did not say, '" Ibid. , P. 120 (amended translation).

Short stories between 'haverim ... Copyright © 1978-2010 Richard Zrehen

Fluid In Pouch Of Douglas Causes

Promotion Fall 2010

Two books to read at proper temperature and away from drafts: one by Vincent Bontems, early morning, prior to any practice, to stimulate thinking while the The happy days when the Republic liked the intellect - wherever it came - and understanding the other, Pierre Levy-Soussan, my accomplice [1] , late in the day, after having undergone a thousand little annoyances that activities be prepared and have, despite themselves, to confront a new evil result of the folly of transparency ...

Ravel, Dutilleux and Stockhausen to follow.

[1] We have co-translated Breakdowns by Art Spiegelman (Brussels / Paris, Casterman, 2008).

*

1) Bachelet rd by Vincent Bontems, Paris, Figures du Savoir n 49 / Les Belles Lettres, 2010.

4 ^e coverage:

Gaston Bachelard (1884-1962), exemplary figure of the secular school - Fellow of humble origins, he eventually occupy the chair of history and philosophy of science from the Sorbonne - is an unconventional thinker: based on physics, chemistry and mathematics in full revolution, but also Freud and Jung (reinterpreted), he constructed an epistemology of rationalism that subtle largemen t goes to school, including the progress of science as a series of discontinuities, metaphysician, he opposed Bergson the problem of time, advocating a philosophy of time against his philosophy of life, he also renewed the approach to poetry, giving an unprecedented importance to the Imagination.

We examine the abundant works of Bachelard's epistemology, since the test knowledge approached until Materialism rational through Philosophy and the non The new scientific spirit ; his "metaphysical", collected in Intuition of the moment and The Dialectics of time, his poetic, since The Psychoanalysis of Fire up The Poetics of Reverie through Water and dreams and The Poetics of Space .

We consider finally the numerous offspring of Bachelard.

Price: 19 €

2) Destinies of teen ption by Pierre Levy-Soussan, Paris, Fayard, 2010.

4 ^e coverage:

Why is it in France so long and complicated to adopt a child? The "obstacle course", often maligned, is nonetheless a process essential to the manufacture of a family. Through concrete examples, Pierre Levy-Soussan recalled the sense of psychological and legal steps needed and explains what is likely not to comply. A child "adoptable "Is not for any parent. A couple wishing to adopt will not know to transform your family for any child.

Director of the first child psychiatry consultation specializing in adoption nationally and internationally, the author gives keys to avoid the major pitfalls and overcome the crises related to adoption.

In this work without jargon, politically incorrect but psychologically illuminating, the child finally finds his place in the heart of the adoptive family.

Price: 21, 50 €

*

Figures of Knowledge has already published the Belles Lettres: 1. Heidegger by Jean-Michel Salanskis; 2. Nietzsche by Richard Beardsworth 3. Freud by Patrick Landman 4. Einstein by Michel Paty 5. Spinoza by André Scala 6. Kierkegaard by Charles The White 7. Alembert by Michel Paty 8. Maimonides by Gérard Haddad 9. Deleuze Alberto Gualandi, 10. Husserl by Jean-Michel Salanskis 11. Lacan by Alain Vanier 12. Turing by Jean Lassegue; 13. By Charles Darwin Lenay 14. By Patrick Weil Canivez; 15. Wittgenstein by François Schmitz; 16. Foucault by Pierre Billouet 17. Lyotard Alberto Gualandi, 18. Count by Laurent Fedi 19. Hegel by Benoît Timmermans, 20. Cantor by Jean-Pierre Belna 21. Josephus by Denis Lamour 22. Averroes by Ali Benmakhlouf 23. Pascal by Francesco Paolo Adorno, 24. Saussure by Claudine Norman, 25. The Stoics I by Frédérique Ildefonso; 26. Hjelmslev by Sémir Badir ; 27. Locke by Alexis Tadié 28. Levinas by David Francis Sebbah 29. Hilbert by Pierre Cassou-Nogues; 30. Kant by Denis Thouard ; 31. Köhler by YM. Visetti & V. Rosenthal ; 32. Herder by Olivier Dekens ; 33. Newton by Marco Panza 34. Gödel by Pierre Cassou-Nogues; 35. Russell by Ali Benmakhlouf ; 36. Arnauld by Francesco Paolo Adorno 37. Cicero by Claire Auvray-Assayas, 38. by Paul Henry Audi ; 39. Ruyer by Fabrizio Colonna, 40. Berkeley by André Scala ; 41. Sartre by Nathalie Monnin ; 42. Montaigne by Ali Benmakhlouf, 43. Epicure by Julie Giovacchini, 44. Lautman by Emmanuel Barot, 45. The Stoics III Bénatouil by Thomas, 46. Poincare by Xavier Verley; 47. Derrida by Jean-Michel Salanskis; 48. Levi-Strauss by Olivier Dekens; Box Husserl and Heidegger by Jean-Michel Salanskis.

Panty House Wrestling

Choucrouterie starts Bolognese (Strasbourg)

Fouzi The report on events Bolo Sauerkraut with Alex Bianchi, thank you sir!

Elena-nylon-clad-woma

Written

was recently highlighted in this space [ see A Rose Is A Rose Is A Rose ... , posted March 10, 2010 ] the existence of a dispute , not just a big difference between Persians and Arabs about the strait separating Iran from the Arabian Peninsula and s 'embodying the names in competitive: Persian Gulf vs. Arabian Gulf.

In "Arab League: The House Is A Mess", published by Al-Jazeera [1] October 9, 2010, returning to the Arab League conference [2] held October 8, 2010 in Sirte (Libya), and for the principal purpose of adopting a common position regarding the future of peace talks (!) between Palestinians and Israelis "Hashem recognizes Ahelbarra very oblique that this dispute, seriously, does exist but it moves the seat, relocating in what he calls "the divided nature of the League ", and try to make a difference" political ", that is to say that can possibly be absorbed after a dialogue -" muscular "as needed .

After deploring that the position of Libya, Syria and Yemen, who believe that "the Arab peace initiative [3] is outdated and that the Arabs should adopt a firmer attitude about the expansion of settlements in the West Bank "was not chosen because of opposition from Saudi Arabia, Egypt and Jordan who believe they, that the only way to get international support for peace efforts in the Middle East, is to invite the U.S. to play a more aggressive role, given their stature influencing agent for peace, " giving way to a formulation - that it considers fuzzy - mentioning a few alternatives - which implies that they seem unconvincing him - Ahelbarra Hashem wrote:

"But it is a proposal of the charismatic (!) Secretary of the Arab League, Amr Moussa, that produced the most sparks. Amr Moussa is convinced that the Arab League should invite key players in the region - mainly Iran and Turkey - to take part in Arab summits and give them a voice when it comes to certain decisions of interest common.

The proposal was nipped in the bud. The Arab League is composed of mainly Sunni country, skeptical of Iran. Saudi Arabia, like Egypt, has accused Iran on several occasions to spread Shiism in the Middle East and Africa North.

In 2009, Morocco has cut ties with Iran after wearing the same charge. "

other words, a proposal for strategic-political allure of charismatic (!) Secretary of the Arab League ", a proposal to rationality evident in one respect, was dismissed for a reason to rationality more elusive, suggesting that the Arab League is a curious bubbling cauldron in which national identities, ethnic and religious place institutional political deliberation that the "modernists" - Libya? Syria? Yemen? Amr Moussa? - in it, and their champions, expect it to be ...

oblique recognition of the serious and profound dispute between Persians and Arabs therefore equivalent to a denial: there is Indeed, Turkey has disappeared from the list of actors, presumably to maintain the supposed relevance of the opposition Sunni / Shia. Plus Ahelbarra Hashem seems to have a very elastic notion of what constitutes a name crucial in the context, writing:

"The summit opened with a bang and ended with little result. But avoiding serious debate about reforming [ League ] , restraining himself to issue press releases and create monitoring committees, the Arab League might well follow a dangerous path . Already suffering from a wide credibility gap, she risks further alienating millions of Arabs from Morocco to Saudi Arabia who want to see real work and not just the finesse of detail. "

Millions of Muslims, of course, but "Arab"? Morocco, Algeria, Tunisia? Sudan?

This means that Hashem Ahelbarra evidence, but does not say - but not deliberate, no doubt, but because it is not "psychologically" not possible, because it is caught in the dispute - is: Muslims (peri-Mediterranean) Arab - the Persian not Arab, nor Turkish, Bosnian or, for that matter ...

So there dispute between Arabs and non Arabs (not to be distracted by some ad hoc alliances involving very duplicitous Syria, for example) of the southern Mediterranean, claiming the same book, which reads dispute / means in at very nearly the language and embodied in a "reality" ethnic: in other words a racialist fantasy, over-determining and controlling the appearance of religious conflict between two opposite branches of Islam.

Already, the Iran / Iraq ...

observe that the invitation to participate in debates and having "a voice when it comes to certain decisions of common interest" who did not come from the Arab League, the Persian has officially accepted the Lebanese government, thereby giving the opportunity to inspect what he considers "his" border with Israel

" Iranian President Mahmoud Ahmadinejad was welcomed [in Lebanon] Wednesday, October 13 [2010] by thousands of Lebanese - mostly supporters of Hezbollah ... " [4].

also remember that the United States has decided there just to sell " 84 F-15 fighters, 70 Apache helicopters, 72 Black Hawk and Little Bird 36 to Saudi Arabia, the equivalent quarter of the current fleet of the country ... and to help Saudi Arabia to improve its system of missile defense ... "reports the Telegraph, which comments and information:

" The contract will raise concerns about the militarization of the Gulf States and Middle East ... partly driven by the development Iran's nuclear program ... " [5].

The dispute continues, even worse, and after the cauldron.

*

Notes:

[1] Hashem Ahelbarra " Arab League: The House Is A Mess', Al-Jazeera, October 9, 2010 , http://blogs.aljazeera.net/africa/2010/10/09/arab-league-house-mess

[2] The Arab League (officially League of Arab States), established with support from the United Kingdom, March 22, 1945 in Cairo by Egypt, Saudi Arabia, Iraq, Jordan, Lebanon, Syria and North Yemen to affirm the unity of the "nation" Arab and independence of each of its members, now has 22 members: in addition to founding members, Libya, Sudan, Morocco, Tunisia, Kuwait, Algeria, Bahrain, Qatar, United Arab Emirates, the Sultanate of Oman, Mauritania, Somalia, Djibouti, Comoros, Palestine (??).

The 22 member countries of the Arab League are also members of the Organization of Islamic Conference . From Wikipedia .

[3] ' The Arab Peace Initiative' was unveiled at Arab League Summit in Beirut in 2002 by His Royal Prince Abdullah bin Abdulaziz Al Saud , Crown Prince of Saudi Arabia (who became king in 2005) and confirmed Arab League Summit in Riyadh 2007.

It calls in particular on Israel

(a) to withdraw fully from the occupied Arab territories including the Syrian Golan to the line of June 4, 1967, and territories South Lebanon is still occupied (?)

(b) to achieve a just and agreed in the Palestinian refugee problem in accordance with Resolution 194 (III) of UN General Assembly;

(c) accept creating an independent Palestinian state, sovereign in the Palestinian territories occupied since June 4, 1967 in West Bank and Gaza with its capital in East Jerusalem;

[... Meanwhile, the League Arabic] then agrees that the Arab States:

(a) consider the Arab-Israeli conflict has ended, and enter a peace agreement between them and Israel while ensuring the security of all states in the region;

(b) establish normal relations with Israel in the context of this comprehensive peace

[... The Arab League] guaranteed t rejection of all forms of resettlement (?) of Palestinians [ would incompatible ] with the specific situation in Arab host countries (?);

[... The Arab League] urges the Israeli government and all Israelis to accept this initiative in order to safeguard the prospects for peace and stop the further shedding blood, enabling the Arab countries and Israel to live side by side in peace and ensuring future generations a secure future in which stability and prosperity will prevail ... "According to Wikipedia, http://fr .wikipedia.org / wiki / Initiative_de_paix_arabe , and Voltaire, http://www.voltairenet.org/article11390.html

[4] Avi Issacharoff , Amos Harel and The Associated Press , « Ahmadinejad welcomed by thousands in Lebanon », Ha’aretz, 13 octobre 2010, http://www.haaretz.com/print-edition/news/ahmadinejad-welcomed-by-thousands-in-lebanon-1.318751

[5] Alex Spillius, « US secures record $60 billion arms sale to Saudi Arabia », Telegraph, 13 septembre 2010.

Désillustration :

- Rue de Longchamp (Neuilly-sur-Seine) © copyright RZ

Corroboration © copyright 2010 Richard Zrehen

Puke After Belly Punch

PréO Thank You! Sauerkraut


A big thank you to the team for their PréO home still warm and friendly but also and above all thank you to the large audience at the resumed
"Antonia rending and Sebastian Bizzotto ... for the price of one!"

We had a great time with you and we look forward to our next dates are: Tuesday, October 12th at the Espace Malraux Geispolsheim (67) and Friday, October 15 at Shore Village Rhine- nine (68).

Thanks and kisses!

PS: Now I must prepare my business for Paris ... appointment Sunday, October 10 at the foot of the Sacred Heart for the final harvest of Montmartre

Vw Sand Rail Starter Wiring Diagram

Bolognese

From September 25 to 26, a special atmosphere to Rital Choucrouterie .

September 25 antispasta with yours truly in one-man show and Franco Fancello first part ...
and 26 September to 1 October Alex Bianchi (guitarist Bredelers) enchant you, you will swing from his songs including his excellent album "Silence is believed", then I'll play the new version of my one man show " Highway To It "which had three nights to complete Kafteur last summer. Big

evening in perspective with Italian songs probably duo gift Bonux ... A glimpse
here.

How To Braid Extensions Into Your Hair

corroboration in the sun 3

It was there the indication of a shift toward the literary theme of the body, which will be central to the inspiration of posterity "Mediterranean", the literary movement that will gradually thereafter, but not quite the place, the Algerian.

Drifts

Several books had glorified the Mediterranean since the beginning of the century: between representations pleasant pastel and postcard, made of light and carefree sensuality. But gradually, the "meaning" of this pattern of travel brochure (which pleased both metropolitan [1] ) will evolve and grow: the Mediterranean will be promoted to the rank of central inspiration and become strong denominator ideological and literary in the late 1930s.

From land to sea, slipping marks a fairly clear concerns over the homeland. New "hero", the body of emotions, will relay the body of work and effort.

In the shadow of the pioneering literature, however, some insightful women had anticipated. They knew that the theme of the body is deeply ambivalent: it is not only potential usability or pleasures, as argued by the enthusiasts and dreamers inspired ... Combination concrete human (alliances, marriages, friendships) in which he enters for his production / reproduction are sometimes fragile, or sources of destabilization : The "social chemistry" is always complex, application dosages of subtlety, delicacy and tact, even in a land of conquest, vulnerable.

Many women have felt, were able to notify them: they must write a statement of concern and intuitive feminine choices. The Jews, with their new nationality, were concerned to find and rehabilitate their community these women were concerned to establish their social status - of women and French women in Algeria: he is quite revealing that they have done so obliquely, by comparison with the Algerian Muslim woman, on which they have chosen to focus.

Leaving the care of other women to support men walking on their feet (Anna Colnat with Virginie Duparc, landed in Algeria Lucienne Jean-Darrouy with The Marriage of Miss M Centhectares , for example), they preferred a more modest deal with daily, including the mixed marriage: Magali Boisnard, Maâdith , L'Enfant taciturn; Faure Jeanne-Sardet two women, Helia , a French in Algeria ; Lucienne Favre Eastern 1930. Marie Bugeja ( Our Muslim sisters , Visions of Algeria, eastern Seduction, etc..) Argued, for its part, it was better for Muslims to marry Muslim girls (in high the strong traditions), rather than with foreign ...

Thesis retrospectively little exciting, but had the undeniable merit of practical wisdom. The result is long proven that voluntarism was risky in the field manners, as barriers to assimilation are not only political, the psychology of "partners" was predominant in this area ...

note was a kind of inner boundary to the homogenization of the social disparity, suggesting that the attempt to affirm the new identity of Algeria by the language and the land was an impasse, she stumbled on the question of nationality "Algerian" [2] : something, in fact, was limited, resisted the prospect of unification by the imaginary neo-Berber Louis Bertrand, some opaque body uncertain settlers / Anglicized / colonized / not similar), the hollow interior of their cultural, religious and perhaps "racial" [3] .

Beyond, literature could only give way to politics: it may propose, and she did not do private, but it does not belong to him to have ... Therefore, to persist in its vocation is to provide a playground for the imagination, led to abandon what it had helped to clarify for his readers, and change of scenery. But turn away of resistance or opacity as themes, is often ordered to see them come back as events (much less malleable) in reality ... Algerian Popular Party Messali Hajj had put its independence program from July 1937 [4] .

In this "bypass" the theme of the earth loses its appeal and force of its attraction, is internalized by: perspective proposed space to be conquered, he turned into achievements. Joined-up and starting point of the rising generation, it will infiltrate writing as his natural element, mingling with his material as his own brand: it will, now, the unity of your literature " Blackfoot " its common implied.

In this tipping, literary attention, once explicitly directed towards the ground, will be released. And, gradually turning away from Africa, white and black, it will be seduced by the sea .. Another way to return to origins: the Roman pagan, the Numidian Christian, and the power of the slumbering ancient heretics will be replaced the Mediterranean and the Greek wanderers, Morning of Phoenicians boasters.

War of 39-45 somewhat delay the implementation of this evolution, but eventually amplify decisively: the transformation of Algiers, capital of Free France (place of confrontation between supporters of General Giraud and those of General de Gaulle), which found the number of political refugees and folded writers had favored the circulation of ideas and tastes, while it temporarily in the community closer to the event. The post-war will do the rest and will increase offshoring - announcing the dispersal? And while giving the formal signs of reaching maturity and an election of permanent residence, such as publishing houses (Edmond Charlot, a friend of painters, bookseller and publisher of Free France, Giono, Camus of Robles, of Fréminville; Fontana Baconnier, Fouque, etc..) & Magazines ( Shores E. Charlot Fontaine Max-Pol Fouchet L'Arche and Jean Jacques Amrouche Lassaigne, The Nef , Sun, Simoun, etc..), the Mediterranean will take off: literally, settling outside Algeria; figuratively to, moving the scene of action as in the eighteenth century ^e better see the things and people closest, most familiar. Building solid foundations, the definition of secure borders, giving way to new beginnings and travel experience of excess - Sisyphus and Caligula ...

The sun feared the elegant (!), Which promotes culture and reward the hard work will (again) the sun blind and crazy. Tragic ambivalence. The new literary sensibility is right there, questioning the world and the meaning of our presence, with concern: humanity can go astray, we have learned from these recent deaths of millions of the Great War and the space may lose his seat, the earth is struck with amnesia, losing time great Continuity of the tilt in the conquest and fragile. The inner strife, internecine war, is not far.

School of Algiers (in the words of Gabriel Audisio) eloquently will make these tensions, these breaks, happiness, insecurity and opacity unfathomable passions, but it has enough great difficulty understanding the national claim of "rebels" Algerian :

- Albert Camus, Nobel quartered, who died in a car accident (in the company of the publisher Gallimard), when it lacks the words to the drama that bruised his flesh and countries, which were almost the same thing - his mother still [5] ... Marriage , L'Etranger , The Myth of Sisyphus , Plague, The Misunderstanding , Caligula, Exile and the Kingdom , etc.. The list is too well known of these works in which meaning is present on the default mode - ... the absurd - where the confusion of people makes it strange that the word of others came too late to stop the fall, where the intolerable silence, then, continues to talk without darkness vanishes for However, in the rush to laugh before I cry

- Emmanuel Robles, the "English", who knows the greatness and the sun and shade, nobility of duty, madness and the darkness of men. Action , Paradise Valley , Nights on the world , Montserrat , This is called the aurora , Heights City , etc.. It took the Grand Prize for Literature of Algeria, the Goncourt and the Prix Femina;

- Gabriel Audisio, the poet came to Marseille Men in the sun, Mediterranean Youth , Salt of the Sea , Ulysses or intelligence , The Oboe d'amore, Antaeus, etc.. Against the earth, he chose the sea for his country, and wanted oblivious of borders;

- Jean Grenier, a high school teacher Bugeaud (Albert Camus dedicated his acceptance speech for the Nobel Prize for Literature): Islands, Mediterranean Inspirations ;

- Claude Fréminville: Poems 1936-1942 , Mediterranean , Bufioz ;

- John Bogliolo, a pupil of Jean Grenier: Brush, the new arrivals , Algeria The Dad, Baby Jesus Bab el-Oued ;

- Jean Pélégri: The Boarding Monday , The Olives of justice ;

- Jules Roy, military writer, who will then price Renaudot the Grand Prix of Monaco and the literary prize for literature of French Academy : heaven and earth , The Happy Valley, Navigator , Woman unfaithful , War of Algeria ;

- René-Jean Ends: Ghosts sun , Footprints in salt , The perks ;

- Jean Senac, the poet, who will break with Camus, painfully decide the issue of identity, opting for early "Algerian nation" but by not applying for citizenship after Algerian independence, assassinated in 1973 and died in his country of choice - we still do not know by whom: Morning of my people.

There were many others who were not covered all of this inspiration, or, not same title: Paul Bellat Rene Cathala Rosfelder André, Jean-Pierre Millecam, Evelyne Stumph, Roger Curel (brother of Andrew Rosfelder), John Brown, for example, it is not possible to list them all, all, they told the flavor of the day and the shadows of the north African sun, the joys and uncertainties, difficulties and small satisfactions above all, they passed the acute sensation of provisional (and this, even the awkwardness expression may contribute), the rise and strength of frustration and inflexibility in the wake of the colonial quietude. They knew the risk. Some rejoiced, others feared But all they will suffer when the fire of civil war, monstrous self-surgery, will begin to separate without anesthesia, flesh, words, memories, work, pleasures and tears mingled inextricably, despite the divisions and hatred: hatred This looks like the love (John Brown, 1961) were our brothers (Marechal Juin, 1962), two "novels".

Final

Reconstructing a movement, with its differences, recall of significant items, set of images and ideas, propose names (of authors, works) as benchmarks, such was the ambition which is limited to this story: it requires a lot of indulgence for the inevitable gaps, omissions (and first of all, the writers' Algerian, Muslim or not, expression French), and simplifications.

This movement, in a sense, shattered net. Of course, the authors mentioned continue to occur after the independence of Algeria, but in a completely different dimension to the overwhelming majority of them: the forced exile (and, for some, redoubled by the policy ), that is to say in the absence of definitive reference ground.

Between speak or be silent, between language and country, he "had to" choose his place, dramatically: to do its necessary work of mourning, to writing that has a sequel.

Literature " Blackfoot " going to this fate, it was not without sense, and in this strange light that illuminates in retrospect, that it seems now, with a supplement of meaning that the fixed and overdetermined.

Twenty years later, it became difficult to appreciate as the only aesthetic but it would be unfair not to do [6] ...

Bibliographic Information:

Jean Déjeux, Poetry Algeria from 1630 to today , Paris, Mouton, 1963; Bibliography of literature "Algerian" of the French , Paris , CNRS, 1978; contemporary Algerian Literature, Paris, PUF Collection "Que Sais-je? "No. 1604. - Gabriel Audisio, The Algerian Writers , "Faces of Algeria, Paris, Horizons de France, 1953. - John Pomier Chronicle of Algiers (1910-1957) or the time of algeriana , Paris, La Pensee Universelle, 1972.

Notes:

[1] Mysterious power of literature and images it spreads ... The resentment against the Blackfoot metro - which traveled "tourist brochure" or have heard of and who have willingly believed - not that will be greater when the two ^e World War ended, they compare their situation with that during the Occupation held for much less uncomfortable, their compatriots from across the Mediterranean - which have seen them land the Allies 1942.

Besides, more underground, in massive repudiation of French Algeria came the day, so the Blackfoot - all identified large landowners concerned only to "the hooded sweat (!) - , number of metropolitan areas, even bending under the weight of their embarrassing love for Marshal Petain, later transferring to General de Gaulle, who had been discharged, against all odds, the liberation, would work to make them bear the brunt of almost Petainism that renewed their patriotism, their commitment to land and traditional values were "naturally" to a collective imagination in quite a discard pile, closer to the themes of Vichy propaganda - which was certainly true for many but not all. One reason why so many returnees were welcomed to their "return" ... [ Added in August 2010 ]

[2] question that had never emerged from the time of Ottoman rule (Eastern? Muslim?) But the French presence (Western? Christian?) had come to light, and probably prompted ... [ Added in August 2010 ]

[3] quotes are there to indicate that these fantasies and representations of more than doubtful "biology" and the harkis, "indigenous" Muslims who have chosen France will be violently opposed by the pro-independence Algerians left unprotected at the time of the withdrawal of French troops in the aftermath of the independence of Algeria and massacred by the thousands by the victors, those who have escaped and going to France will be very unwelcome and parked in appalling conditions, as we know or should know [ Added in August 2010 ].

[4] Shortly before, in January 1937, the 300 mayors of Algeria, in a congress in Algiers had voted unanimously against the timid Bill Blum-Violette, "to ensure that 20 000 to 25 000 French Muslims can become citizens while maintaining their personal status related to religion, believing" the French electorate (!) could find themselves a minority in some communes in Algeria, which would result in the attainment of a mayor and a council Muslim (!) in these councils, which could endanger according them (!!!) French sovereignty in this country .... " As for Messali Hajj, he too was opposed to this project, but for diametrically opposite reasons, "including [ seeing ] a new instrument of colonialism, called by the usual methods of France, dividing the Algerian people (?), separating the elite mass. According to Wikipedia, http://fr.wikipedia.org/wiki/Projet_Blum-Viollette , citing Charles-Andre Julien, North Africa turned , Paris, Omnibus, 2002 (rééd.), pp.113-114. Camus himself had signed the previous year a series of reports, conducted for the newspaper Algiers Republican entitled The great misery of Kabylia , which earned him a few problems with the authorities ... [ Added in August 2010 ]

[5] See, in this space, "A missed opportunity: Camus and phenomenology", posted July 7, 2009.

[6] Fifty years later, it was confirmed that the first writers Blackfoot or similar, too focused on their land in upheaval have essentially missed the aesthetic revolutions (expressionism, dada, surrealism, etc..) knew that at the same time the metropolis, and that the authors little known or unknown, so are almost all stayed: even the most prominent have been quickly forgotten. Those who succeeded them, have the most panoramic view, have not had the same misfortune in common, and if their origin "Blackfoot" is generally known, their work does not suffer from being labeled as such.

Nevertheless, going one step side to consider all from another angle, one can not but be struck by this: inventing, in the grip of a mysterious visitation-revelation, a paradigm-cultural aesthetic sense (enlarged) of the American epistemologist Thomas Kuhn (1922-1996), a window through which to look / see what is to hold true for - because that is what happens when fantasy comes the invention of Latin Algeria, powerful construction paranoid - Louis Bertrand will move (and all those, whatever their quality or "capacity" that adopt this paradigm, the better, allow themselves to divest by him is to say, act as if they were waiting for and accepting in advance that their actions and thoughts were prescribed by him ) produce a highly persuasive narrative, so the history and politics; the concrete, therefore, not only art - at least if, neglecting the disturbing lesson of Nietzsche's thinking about the manipulative power of affect in the ability to capture / convince the operas of Wagner, for example, it continues to make a design "accreditation / entertainment / idealization "...

Obliteration of a part of reality, of course, leading to hyper-activity and activism - as the first settlers are courageous and hard punishment - but also certainty of mad passion and complacency totalitarian, on both sides of the frontier and established between colonists and colonized, the day the denial of reality would no longer before the sudden emergence of what had been repressed but not foreclosed - because there never was Country "Algeria" (just look at a map and stop at the track clean the incredible southern border to be convinced) or Algerian nation "native" time of the Turk but distinct ethnic groups coexist somehow. The same gesture, highlighting the "Islam" as an issue "political" major in Algeria to become French, which they see very little ^{late nineteenth and early twentieth} e th centuries.

The "Islam", not as a religion faith commander, whose texts would be followed with more or less under the control of fidelity of priests and theologians allowed, but what it is for the greatest number, which is the lot of all religions, monotheistic or not, that the practice or not: condensation complex ethnic, genealogy group or family customs (including cooking), language, folk tales therefore may vary from one region to another (and supporting high potential incompatibilities and, up to and outright hostility, between individuals, however, referring to the same revelation) and identifications imaginary . The "Islam" as meaning opaque even to those who claim it is the rule for any religion as an obstacle to assimilation "civic" - the French political and military supporters of colonization tend to assimilationist XIX ^e and early twentieth ^e centuries - not only in terms of the ultras of French Algeria but also, and especially as it would one day become the "place" where the identity independent Algeria to seek the third world then lay the "Arabity" did not really work, or as the obstacle that would prevent its serene unity of being, like the terrible civil war that just took place showed us ...

Disturbing. [Added August 2010]

Written sun © Copyright 1982-2010 Richard Zrehen