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Journal articles on the topic 'De Foucauld'

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Published: 4 June 2021
Last updated: 5 February 2022

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1

Six, Jean-François. "Les postérités Foucauld." Revue des sciences religieuses, no. 82/4 (October 1, 2008): 465–82. http://dx.doi.org/10.4000/rsr.398.

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2

Sourisseau, Pierre. "Charles de Foucauld devant l’évangélisation." Histoire, monde et cultures religieuses 44, no. 4 (2017): 87. http://dx.doi.org/10.3917/hmc.044.0087.

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3

Durand, Jean-Dominique. "Charles de Foucauld (1858-1916)." Pierre d'angle 9 (2003): 29–38. http://dx.doi.org/10.5840/pda200394.

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4

Wasmuth, Florence. "Charles de Foucauld „Universaler Bruder“." Wege zum Menschen 70, no. 3 (May 25, 2018): 247–62. http://dx.doi.org/10.13109/weme.2018.70.3.247.

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5

Dallh, Minlib. "Exploration in Mysticism and Religious Encounter: The Case of Charles de Foucauld (1858–1916)." Downside Review 138, no. 4 (October 2020): 133–42. http://dx.doi.org/10.1177/0012580620973487.

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For many historians, the life and work of Foucauld are inseparable from France’s colonial conquest and Catholic missiology of the period. This article is not concerned with sainthood per se, but with mystical approaches to interfaith rapprochement. No doubt, the epistemic value of Foucauld’s life is a contested territory. The difficulty is to identify aspects of his mystical path as imitatio Christi among Muslims without overlooking his belief in the civilizing mission of France, dubbed the first daughter of the Roman Catholic Church. Though the sanctity of the former soldier turned hermit is debatable, his desire to sanctify the Tuaregs of the Hoggar is commendable. There are three points: (1) the hidden life of Jesus at Nazareth as a paradigm for mystical encounter, (2) prayer of intercession for the religious other as a locus for mystical rapprochement and (3) was Foucauld a colonial saint or a universal little brother?
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6

Bamberg, Anne. "Jean-François Six, Charles de Foucauld." Revue des sciences religieuses, no. 91/1 (January 1, 2017): 132–33. http://dx.doi.org/10.4000/rsr.3772.

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7

Casajus, Dominique. "Charles de Foucauld face aux Touaregs." Terrain, no. 28 (March 1, 1997): 29–42. http://dx.doi.org/10.4000/terrain.3167.

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8

DIDIER, Hugues. "Louis Massignon and Charles de Foucauld." ARAM Periodical 20 (December 31, 2008): 337–53. http://dx.doi.org/10.2143/aram.20.0.2033137.

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9

Six, Jean-François. "La postérité de Charles de Foucauld." Études Tome 397, no. 7 (July 1, 2002): 0. http://dx.doi.org/10.3917/etu.971.73.

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10

Zyzak, Wojciech. "Znaczenie ciała w duchowości Karola de Foucauld." Polonia Sacra 21, no. 3 (October 1, 2017): 129. http://dx.doi.org/10.15633/ps.2173.

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11

Pandolfi, Paul. "L'installation du Père de Foucauld dans l'Ahaggar." Journal des africanistes 67, no. 2 (1997): 49–69. http://dx.doi.org/10.3406/jafr.1997.1139.

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12

Tanguay, Félix. "L’abandon chez Charles de Foucauld et Madame Guyon." Articles spéciaux 73, no. 1 (October 25, 2017): 91–111. http://dx.doi.org/10.7202/1041635ar.

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Le présent article s’interroge sur la notion d’abandon mise de l’avant dans plusieurs ouvrages de spiritualité. Plus précisément, il se penche sur l’acception du terme « abandon » chez deux mystiques chrétiens catholiques qui ont marqué l’histoire, soit Charles de Foucauld (1858-1916) et Madame Guyon (1648-1717). Par le biais de deux textes fondamentaux de ces deux auteurs et selon une grille d’analyse en trois volets (l’abandon selon la relation à soi, à Dieu et à l’autre), l’article permet de montrer que, loin d’être évidente, la notion d’abandon varie selon plusieurs facteurs et ne saurait se réduire à une seule définition. Par exemple, alors que, chez Foucauld, l’abandon tend à se traduire par une intense pratique extérieure et un appel à suivre l’exemple de Jésus, chez Guyon, l’abandon renvoie plutôt à une expérience intérieure et une volonté de partager cette expérience. La recherche permet également de déceler un trait d’union historique entre les deux mystiques, c’est-à-dire le livre L’abandon à la Providence divine. En conclusion, l’article suggère une piste de réflexion sur la notion contemporaine de l’abandon chez Alexandre Jollien.
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13

Fabre, Benjamin. "Pierre Sourisseau, Charles de Foucauld (1858-1916). Biographie." Archives de sciences sociales des religions, no. 180 (December 1, 2017): 442–45. http://dx.doi.org/10.4000/assr.34269.

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14

Madelin, Henri. "Charles de Foucauld et la traversée de nos déserts." Nouvelle revue théologique 130, no. 1 (2008): 91. http://dx.doi.org/10.3917/nrt.301.0091.

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15

Gélard, Marie-Luce. "CASAJUS, Dominique, 2009, Charles de Foucauld. Moine et Savant." Journal des Africanistes, no. 80-1/2 (June 1, 2010): 319–21. http://dx.doi.org/10.4000/africanistes.2663.

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16

Libault, Dominique, and Julien Damon. "Grands t�moins�: Jean-Baptiste de Foucauld et Antoine Dulin." Regards N�48, no. 2 (2015): 11. http://dx.doi.org/10.3917/regar.048.0011.

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17

Patey, Ariana. "Sanctity and Mission in the Life of Charles De Foucauld." Studies in Church History 47 (2011): 365–75. http://dx.doi.org/10.1017/s042420840000108x.

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One purpose of canonization, particularly for founders of religious orders, is to present a paradigm for emulation. The legacy of Charles de Foucauld (1858—1916), a Catholic hermit who lived and died in French Algeria as a witness for Christianity to Islam, has been in some dispute. There are nineteen different congregations and associations in the Foucauldian spiritual family, only one of which came to fruition during his lifetime. His beatification in 2005 has sparked a debate about the nature of his vocation, and consequently about which of his characteristics should be emulated. This raises the question of whether he was a monk or a missionary. Careful consideration of his life is an essential prerequisite for answering these questions.
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18

Nabert, Nathalie. "L'habit, couleur de désert de Charles de Foucauld: une emblématique vestimentaire." Transversalités 108, no. 4 (2008): 143. http://dx.doi.org/10.3917/trans.108.0143.

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19

Prudhomme, Claude. "Un siècle après la mort de Charles de Foucauld : controverses et enjeux." Histoire, monde et cultures religieuses 44, no. 4 (2017): 77. http://dx.doi.org/10.3917/hmc.044.0077.

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20

Wright, Cathy. "Nazareth as Model for Mission in the Life of Charles De Foucauld." Mission Studies 19, no. 1 (2002): 36–51. http://dx.doi.org/10.1163/157338302x00044.

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AbstractCharles de Foucauld (1858-1916) certainly never envisioned himself as a missionary at the moment of his conversion. He was a contemplative who wanted to live for God alone in imitation of the hidden life of Jesus at Nazareth. But this same concept of Nazareth that became the lens through which he saw his relationship with God and his place in the world became a dynamic force that evolved over the course of the years. Charles' evolving understanding of this took him from Trappist monk, to hermit, to what he called a "missionary monk." He came to believe that a contemplative life lived in close proximity with others could be a living sign of the love of God. His past life experiences played no small part in the way he saw presence and goodness as a means of "shouting the Gospel by one's life" and in his eventual mission among the Muslim people of the Sahara. Charles clearly set out to convert them according to the model of evangelization in his day. But his own ongoing conversion and growing friendships, as well as his extensive study of the language of the Tuareg, among whom he lived, developed into a model of mission based on friendship and respect, where the "other" becomes "brother and sister" and where evangelization is about communion and solidarity as a sign of the Reign of God.
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21

Hamès, Constant. "GALAND (Lionel), éd., Lettres au Marabout. Messages touaregs au Père de Foucauld." Archives de sciences sociales des religions, no. 112 (December 31, 2000): 88–89. http://dx.doi.org/10.4000/assr.20296.

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22

Rossetti, John Joseph Henry. "Christian Marabout, Soldier Monk: Charles de Foucauld between the French and the Tuareg." Islam and Christian–Muslim Relations 19, no. 4 (October 2008): 381–96. http://dx.doi.org/10.1080/09596410802335259.

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23

Labbé, Yves. "Jean-François Six, Charles de Foucauld autrement, Paris, Desclée de Brouwer, 2008, 447 p." Revue des sciences religieuses, no. 83/2 (June 1, 2009): 285–87. http://dx.doi.org/10.4000/rsr.994.

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24

GRESHAKE, Gisbert. "Die Bewertung der Ehe bei Charles de Foucauld in seiner Korrespondenz mit Louis Massignon." INTAMS review 13, no. 1 (June 30, 2007): 84–92. http://dx.doi.org/10.2143/int.13.1.2021303.

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25

Godoy, Manoel. "Charles de Foucauld: o Irmão Carlos. Beatificação no dia 13 de novembro de 2005." Revista Eclesiástica Brasileira 66, no. 261 (April 12, 2019): 176. http://dx.doi.org/10.29386/reb.v66i261.1615.

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26

Hersov, Zoē. "A MUSLIM'S VIEW OF CHARLES DE FOUCAULD SOME LESSONS FOR THE CHRISTIAN-MUSLIM DIALOGUE." Muslim World 85, no. 3-4 (October 1995): 295–316. http://dx.doi.org/10.1111/j.1478-1913.1995.tb03624.x.

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27

Cravetto, Maria Letizia. "Une nouvelle pratique mystique ? À propos du Dictionnaire Touareg ? Français de Charles de Foucauld." Diogène 241, no. 1 (2013): 121. http://dx.doi.org/10.3917/dio.241.0121.

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28

Alldrit, Nicolas. "Charles de Foucauld By Philip Hillyer. Collegeville, Minnesota, The Liturgical Press, 1990. Pp 218.N.p." Scottish Journal of Theology 49, no. 1 (February 1996): 119–20. http://dx.doi.org/10.1017/s0036930600036693.

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29

Peters, Rosemary A. "Mapping the desert: Arthur Rimbaud, Charles de Foucauld, and the Société de Géographie, 1884–85." Journal of Historical Geography 35, no. 1 (January 2009): 104–27. http://dx.doi.org/10.1016/j.jhg.2008.04.001.

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30

Nascimento, Claudemiro Godoy do, and Klaus Paz de Albuquerque. "A experiência macro-oikoumene em tempos incertos: desafios e utopias." Revista Eclesiástica Brasileira 65, no. 258 (April 30, 2019): 315. http://dx.doi.org/10.29386/reb.v65i258.1655.

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Este artigo pretende discutir o ecumenismo nas diversas instâncias da sociedade civil e política (Gramsci, 1985 e Gohn, 2001). Num primeiro momento refletir-se-á sobre a cosmogênese dos movimentos ecumênicos e macro-ecumênicos. Posteriormente, refletir-se-á a partir de uma leitura dos escritos joaninos, a fim de realizar uma fundamentação teórica, tendo como pano de fundo a mensagem do Evangelho. E, por fim, demonstrar-se-á o possível de uma experiência macro-ecumênica realizada a partir de duas realidades concretas: a primeira, vivenciada pelas Irmãzinhas e os Irmãozinhos de Jesus que possuem a espiritualidade do Irmão Charles de Foucauld, e a segunda, pelos Irmãos da Comunidade de Taizé.Abstract: This article intends to discuss ecumenism in the various sectors of civil and political society (Gramsci, 1985 and Gohn, 2001). We begin by examining the origin of the ecumenical and macro-ecumenical movements and in a next stage, seek a theoretical basis for our discussion through a careful reading of the Johannine writings, having as background the Gospel message. Finally, we will show how a macro-ecumenical experience can occur, using as example two concrete realities: the first experienced by the Little Sisters and the Little Brothers of Jesus, that have Brother Charles de Foucauld’s spirituality and the second, by the Brothers from the Taizé Community.
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31

Nordman, Daniel. "Charles de Foucauld, Carnets de Tamanrasset (1905-1916) (introduction par Mgr Bernard Jacqueline), Paris, Nouvelle Cité, « Œuvres spirituelles du père Charles de Foucauld », XIV, publié avec le concours du Centre national des lettres, 1986, 427 p., glossaire, cartes." Annales. Histoire, Sciences Sociales 43, no. 6 (December 1988): 1372–73. http://dx.doi.org/10.1017/s0395264900073595.

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32

Kozłowski, Michal. "Foucault czyta Marksa. Marks czyta Foucaulta." Praktyka Teoretyczna 4 (January 1, 2011): 177. http://dx.doi.org/10.14746/prt.2011.4.19.

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33

Labbé, Yves. "Jean-François Six, Le grand rêve de Charles de Foucauld et Louis Massignon, Paris, Albin Michel, 2008, 379 p." Revue des sciences religieuses, no. 82/4 (October 1, 2008): 578–79. http://dx.doi.org/10.4000/rsr.1063.

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34

McBride, Stephen. "Unemployment and Government: Genealogies of the Social By William Walters. Cambridge: Cambridge University Press, 2000. 240p. $64.95 cloth, $19.95 paper." American Political Science Review 96, no. 1 (March 2002): 251–52. http://dx.doi.org/10.1017/s0003055402474333.

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William Walters probes understandings of the concepts of unemployment that developed and, to an extent, succeeded one another over a hundred years in British history. The British case has its own unique trajectory but parallels developments elsewhere, so the book's interest is not confined to specialists in British politics or social history. Walters applies a Foucauld-inspired governmentality perspective to unemployment in order both to overcome the routine and familiar understandings that have become attached to the concept and, more broadly, to contribute to what he terms a genealogy of the social. The latter refers to a particular sphere of governance as exemplified by the practices, techniques, and institutions devised to govern processes and problem populations, in this case the unemployed. Genealogical approaches are suspicious of generalization and systematization and hold that “we can learn from the particular and the contextual” (p. 8). Thus, Walters argues, the government of unemployment will be instructive for understanding social governance generally.
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35

Labbé, Yves. "Charles de Foucauld, Lettres à son ami Henry de Castries (1901-1916). Présentation et mise en texte de Brigitte Cuisinier et Jean-François Six." Revue des sciences religieuses, no. 86/1 (January 1, 2012): 102–4. http://dx.doi.org/10.4000/rsr.1644.

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36

Eggers, Nicolai Von, and Mathias Hein Jessen. "Michel Foucault - Redaktionelt forord." Slagmark - Tidsskrift for idéhistorie, no. 66 (March 9, 2018): 7–16. http://dx.doi.org/10.7146/sl.v0i66.104197.

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I dette nummer af SLAGMARK sætter vi fokus på Michel Foucault som idéhistoriker og hans brug af historien. Foucault er i dag en af de mest citerede tænkere på tværs af human- og samfundsvidenskaberne, men han arbejdede selv først og fremmest med (idé)historien, og det var gennem studier heraf, han udviklede de idéer, som i dag er blevet så populære. Dette nummer forsøger således at åbne spørgsmålet om Foucaults historiske tilgang, og hvordan man med Foucault kan arbejde videre med (idé)historien.
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37

Friesacher, Heiner. "Foucaults Konzept der Gouvernementalität als Analyseinstrument für die Pflegewissenschaft." Pflege 17, no. 6 (December 1, 2004): 364–74. http://dx.doi.org/10.1024/1012-5302.17.6.364.

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In dieser Arbeit wird das Konzept der Gouvernementalität des französischen Philosophen Michel Foucault (1926–1984) vorgestellt und seine Übertragung auf die Pflegewissenschaft aufgezeigt. Der Begriff Gouvernementalität entstammt den Spätschriften Foucaults und bildet eine Fortsetzung, Erweiterung und Akzentverschiebung seiner einflussreichen Analytik der Macht. Die Problemkomplexe Staat und Subjektivität kann Foucault mit der strategischen Konzeption von Macht nicht hinreichend unter einer einheitlichen analytischen Perspektive untersuchen. Erst mit dem Begriff der Regierung und dem Konzept der Gouvernementalität findet Foucault eine befriedigende Analysemethode. Machtbeziehungen werden hierbei unter dem Blickwinkel von Führung untersucht; so lassen sich Sozialtechnologien und Technologien des Selbst in ihrer Beziehung zueinander analysieren. Mittels dieser Perspektivenerweiterung gelingt die Analyse neoliberaler Gouvernementalität. Es lässt sich eine Neudefinition des Verhältnisses von Staat und Ökonomie aufzeigen, wobei der Markt zum regulierenden Prinzip des Staates wird und das Ökonomische alle Bereiche menschlichen Handelns umfasst. Die bisherige Foucault-Rezeption in der Pflegewissenschaft schließt (bis auf wenige Ausnahmen) nicht an die Spätschriften Foucaults an und bleibt damit in ihren Möglichkeiten begrenzt. Exemplarisch wird in dieser Arbeit der Qualitätsdiskurs und die Problematik der Bedürfnisinterpretation untersucht. In beiden Feldern lässt sich zeigen, wie sowohl die Patienten als auch die Pflegenden im Sinne neoliberaler Subjektbildung geformt werden und letztlich pflegerisches Handeln zu ökonomischem Handeln transformiert wird.
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38

Downie, Alison. "Hidden in God: Discovering the Desert Vision of Charles de Foucauld. By Bonnie Thurston . Notre Dame, IN: Ave Maria Press, 2016. xii + 141 pages. $14.95 (paper)." Horizons 44, no. 2 (November 7, 2017): 483–84. http://dx.doi.org/10.1017/hor.2017.76.

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39

Bühl, Achim. "Die Habermas-Foucault-Debatte neu gelesen." PROKLA. Zeitschrift für kritische Sozialwissenschaft 33, no. 130 (March 1, 2003): 159–82. http://dx.doi.org/10.32387/prokla.v33i130.682.

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The work of Foucault is reconstructed referring to the discussion between Habermas and Foucault. The controversy doesn't found on a misunderstanding - as Bourdieu assumes - but on a fundamental opposition between the type of a universal intellectual and the intellectual as a destroyer of the normative principle of universal rationalism and of common truth, The quality of Foucault as a theorist of modernity is based upon his reply to the question for the inherent potential of barbarism in modern society. With the category of bio-power Foucault gives us efficient answers to sociological problems concerning the dichotomies between the micro and macro sphere, A productive debate between the two theorists of modernity failed because of the defamation Foucaults as a "young conservative" on the part of Habermas, The characterization as a "pre fascistic thinker" is a scandal, which caused a remaining damage in regard to the reception of Foucault.
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40

Chandler, David. "Forget Foucault, Forget Foucault, Forget Foucault…" International Political Sociology 4, no. 2 (June 7, 2010): 205–7. http://dx.doi.org/10.1111/j.1749-5687.2010.00100_5.x.

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41

Dubet, François. "Joëlle Affichard, Jean-Baptiste de Foucauld (sous la direction de), Pluralisme et équité. La justice sociale dans la démocratie, Paris, Éditions Esprit, Commissariat général du Plan, 1995, 262 p." Annales. Histoire, Sciences Sociales 53, no. 2 (April 1998): 433–36. http://dx.doi.org/10.1017/s0395264900050927.

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42

DUPONT, DANICA, and FRANK PEARCE. "Foucault Contra Foucault:." Theoretical Criminology 5, no. 2 (May 2001): 123–58. http://dx.doi.org/10.1177/1362480601005002001.

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43

Fillaut, Thierry. "Annick Mallet avec la collaboration de Marie-Cécile Milliat, Introduction à l'Europe sociale, Rennes, Éd. ENSP (coll. « Politiques et interventions sociales »), 1997, 332 p. Préface de Jean-Baptiste de Foucauld." Sociétés & Représentations 5, no. 2 (1997): 431. http://dx.doi.org/10.3917/sr.005.0431.

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44

Hafke, Christel. "„Lebenskunst” als neoliberale Selbstregierungstechnik?" Musik-, Tanz- und Kunsttherapie 20, no. 3 (July 2009): 109–22. http://dx.doi.org/10.1026/0933-6885.20.3.109.

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Zusammenfassung. Foucaults Wiederbelebung der Lebenskunstthematik nährt sich aus einer alten Hoffnung, die Trennung von Kunst und Leben überwinden und sich dadurch aus habitualisierten Identitätsvorgaben lösen zu können. Das Leben als ein Kunstwerk zu gestalten korrespondiert dabei mit seinem Wunsch, „nicht so regiert zu werden”. Dies bedeutet immer auch Widerstand gegen die in Disziplinierungs- und Normalisierungsprozessen vorgegebenen Subjektformen und erfordert eine bestimmte Haltung der nicht teleologischen Übung. Die Autorin geht auf zentrale Begriffe Foucaults wie Macht, Subjektivierung, Regierung und Widerständigkeit ein, ohne welche die Besonderheit seiner Lebenskunstvorstellung nicht hinreichend verstanden werden kann. Es wird deutlich gemacht, dass die Lebenskunstprojekte der kulturellen Bildung, obwohl sie sich auf Foucault berufen, in einem anderen Verständnis von Gesellschaft verortet sind und sehr anderen Intentionen folgen, die mit Foucaults Ansatz nicht zusammenpassen. Eine Orientierung an Kompetenzen und Wettbewerb steht seinem Ansatz diametral entgegen.
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45

김상범. "Ontological Foucault - Reading Foucault -." PHILOSOPHY·THOUGHT·CULTURE ll, no. 24 (June 2017): 197–218. http://dx.doi.org/10.33639/ptc.2017..24.008.

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46

A. Gergely, András. "Foucault, még Foucault után." Metszetek 9, no. 2 (September 2, 2020): 148–57. http://dx.doi.org/10.18392/metsz/2020/2/8.

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47

Jiménez Villar, Beltrán. "Han, Foucault Reader." Eidos, no. 33 (September 15, 2020): 294–318. http://dx.doi.org/10.14482/eidos.33.193.03.

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48

Jung, Dietrich. "Edward Said, Michel Foucault og det essentialistiske islambillede." Dansk Sociologi 20, no. 3 (September 3, 2009): 33–50. http://dx.doi.org/10.22439/dansoc.v20i3.3081.

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Edward Saids Orientalism blev kendt som en anvendt udgave af Michel Foucaults diskursteori. Said hævdede at være inspireret af især Foucaults Archaeology of Knowledge og Discipline and Punish i sine analyser af det essentialiserede islambillede i orientalistikken. Med udgangspunkt i Saids hævdede inspiration fra Foucault kritiserer denne artikel Orientalism’s teoretiske ramme fra et sociologisk perspektiv. Dermed følger artiklen Sadik al-Azm’s argument, at Said ikke havde øje for det fænomen, som al-Azm kaldte ”orientalism in reverse”: Islamistiske og arabisk-nationalistiske tænkeres anvendelse af orientalistiske begreber i deres egne ideologiske konstruktioner. Artiklen argumenterer for, at Said som selv-erklæret foucaultianer burde have været opmærksom på diskursers reciprokke magt. Efterfølgende vises hvordan orientalister og islamister var tæt forbundne i den diskursformation, hvorfra det essentialiserede islambillede opstod. ENGELSK ABSTRACT: Dietrich Jung: Edward Said, Michel Foucault and the Essentialist Image of Islam Edward Said’s Orientalism became known as an applied version of Michel Foucault’s discourse theory. In analyzing the essentialist image of Islam as a core feature in Orientalist scholarship, Said claimed to be inspired by the work of Foucault, in particular by his Archaeology of Knowledge and Discipline and Punish. In using Said’s claim as a point of departure, this article criticizes the theoretical framework of Orientalism from a sociological perspective. Doing so, it examines Sadik al-Azm’s argument that Said had a blind eye to a phenomenon which al-Azm called “Orientalism in reverse”: the self-applications of Orientalist concepts in the ideological constructions of both Islamist and Arab Nationalist thinkers. The article argues that taking Foucault’s theoretical position seriously, Said should have been aware of the reciprocal power of discourses in shaping this essentialist image of Islam. The article then analyzes the phenomenon of “Orientalism in reverse” from a Foucauldian perspective, and shows the ways in which Orientalists and Islamists were closely knit together in a discursive formation from which the essentialist image of Islam emerged. Key words: Michel Foucault, Edward Said, Orientalism in Reverse, Ernest Renan, Islamic Reform.
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49

Kurzweil, Edith, Gilles Deleuze, and Sean Hand. "Foucault." Contemporary Sociology 18, no. 3 (May 1989): 458. http://dx.doi.org/10.2307/2073911.

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50

Swingewood, Alan, J. G. Merquior, and Barry Smart. "Foucault." British Journal of Sociology 38, no. 2 (June 1987): 294. http://dx.doi.org/10.2307/590545.

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