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Journal articles on the topic 'Teaching the French Revolution'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

Harison, Casey. "Teaching the French Revolution: Lessons and Imagery from Nineteenth and Twentieth Century Textbooks." History Teacher 35, no. 2 (February 2002): 137. http://dx.doi.org/10.2307/3054175.

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Bertani, Corrado. "Fra Leopold Ranke ed Eduard Gans. Un autografo inedito di Felix Mendelssohn Bartholdy dalle lezioni rankiane del 1827 sulla Rivoluzione Francese." RIVISTA DI STORIA DELLA FILOSOFIA, no. 4 (December 2009): 709–30. http://dx.doi.org/10.3280/sf2009-004002.

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- Certain circumstances and stylistic considerations lead us to believe that the manuscript MS. 114 in the Mendelssohn Archive at the Staatsbibliothek in Berlin is (in part) evidence of a course in "Contemporary History" held by Leopold Ranke at the city's university in the summer term of 1827. The course was on the chronological history of the French Revolution. Ranke had already dealt with the same subject the year before, though in a less detailed manner. And it was not until 1875 that he published a work on the period of the Revolution, but focussing solely on the war between the European powers in 1791-1792. Hence the importance of the new manuscript - in Felix Mendelssohn Bartholdy's own hand - which, previously, had been mistakenly connected with the teaching of the Hegelian jurist Eduard Gans. Mendelssohn attended his course on the French Revolution in the summer of 1828.

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Kovacevic, Jelena, and Mirjana Segedinac. "A contribution to the educational reform: Mind maps." Zbornik Matice srpske za drustvene nauke, no. 122 (2007): 191–201. http://dx.doi.org/10.2298/zmsdn0722191k.

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Mind maps, a special type of diagrams with its specific structure and way of creation, could be used in the process of teaching. The paper includes the main principles of mind map forming, with examples of their use and the main results that are achieved by using mind maps in teaching various subjects and working with students of different age. The results of our investigations show very significant effects concerning students? memory and knowledge, as well as their motivation and cooperation during teaching. The paper also includes the mind map created during one school lesson on the topic of The French Revolution (1789), in the seventh grade of the elementary school.

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MouAudoin-Rouzeau, Stéphane. "39th European Teachers' Seminar on "Teaching about the French Revolution in Secondary Schools in Europe"." Western European Education 22, no. 4 (December 1990): 68–82. http://dx.doi.org/10.2753/eue1056-4934220468.

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Parent, André. "Félix Vicq d'Azyr: Anatomy, Medicine and Revolution." Canadian Journal of Neurological Sciences / Journal Canadien des Sciences Neurologiques 34, no. 1 (February 2007): 30–37. http://dx.doi.org/10.1017/s0317167100018722.

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ABSTRACT:Félix Vicq d'Azyr was born in 1748 in the small town of Valognes, Normandy. He studied medicine in Paris but he was particularly impressed by the lectures given at the Jardin du Roi by the comparative anatomist Louis Daubenton and the surgeon Antoine Petit. In 1773, Vicq d'Azyr initiated a series of successful lectures on human and animal anatomy at the Paris Medical School, from which he received his medical degree in 1774. He was elected the same year at the Academy of Sciences at age 26, thanks to his outstanding contributions to comparative anatomy. Vicq d'Azyr became widely known after his successful management of a severe cattle plague that occurred in the southern part of France in 1774, an event that led to the foundation of the Royal Society of Medicine in 1778. As Permanent Secretary of this society, Vicq d'Azyr wrote several eulogies that were models of eloquence and erudition and worth him a seat at the French Academy in 1788. Vicq d'Azyr published in 1786 a remarkable anatomy and physiology treatise: a large in-folio that contained original descriptions illustrated by means of nature-sized, colored, human brain figures of a quality and exactitude never attained before. In 1789, Vicq d'Azyr was appointed physician to the Queen Marie-Antoinette and, in 1790, he presented to the Constituent Assembly a decisive plan to reform the teaching of medicine in France. Unfortunately, Vicq d'Azyr did not survive the turmoil of the French Revolution; he died at age 46 on June 20, 1794.

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Chaberek, Michał. "Nauczanie Kościoła o wolności religijnej – zerwanie czy ciągłość tradycji?" Collectanea Theologica 86, no. 1 (November 25, 2016): 107–36. http://dx.doi.org/10.21697/ct.2016.86.1.06.

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This paper elaborates upon the Catholic Church’s teachings on religiousfreedom in the period from The French Revolution to The Second VaticanCouncil. Based on quotations from the original documents, the author presentsthe evolution of the Church’s position that switched from the initialrejection to the final acceptance of the religious freedom over past two centuries.The fact of this dramatic change begs the question about the continuityof tradition and credibility of the contemporary stance of the Church. Basedon the document by the International Theological Commission, “Memoryand Reconciliation: The Church and the Faults of the Past”, as well as theteaching of Pope Benedict XVI, the author demonstrates that – in contrastto some contemporary interpretations – the hermeneutics of continuity ispossible regarding Church’s teaching on religious freedom.

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Klaus, Carrie F. "Teaching Representations of the French Revolution ed. by Julia Douthwaite Viglione, Antoinette Sol, and Catriona Seth." Women in French Studies 28, no. 1 (2020): 158–59. http://dx.doi.org/10.1353/wfs.2020.0013.

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McCallam, David. "Teaching Representations of the French Revolution. Edited by Julia Douthwaite Viglione, Antoinette Sol, and Catriona Seth." French Studies 74, no. 3 (July 1, 2020): 473. http://dx.doi.org/10.1093/fs/knaa100.

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YASUHIRA, Tetsutarou. "About the teachings to evade confusions in social revolution -comparison the Meiji Restoration with French Revolution-." Joho Chishiki Gakkaishi 21, no. 2 (2011): 259–70. http://dx.doi.org/10.2964/jsik.21_259.

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Chaberek, Michał. "The Teaching of the Church on Religious Freedom: A Break or Continuity of Tradition?" Collectanea Theologica 90, no. 5 (March 29, 2021): 553–84. http://dx.doi.org/10.21697/ct.2020.90.5.24.

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This paper elaborates upon the Catholic Church’s teaching on religious freedom in the period from The French Revolution to The Second Vatican Council. Based on quotations from the original documents, the author presents the evolution of the Church’s position that switched from the initial rejection to the final acceptance of the religious freedom over past two centuries. The fact of this dramatic change begs the question about the continuity of tradition and credibility of the contemporary position of the Church. Based on the document by the International Theological Commission, “Memory and Reconciliation: The Church and the Faults of the Past,” as well as the teaching of Pope Benedict XVI, the author demonstrates that – in contrast to some contemporary interpretations – the hermeneutics of continuity is possible regarding Church’s teaching on religious freedom.

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Huseinspahić, Emina. "The French Revolution and Rousseauism - Review of the Impact of Jean Jacques Rousseau’s Teaching to the Political Activities of French Revolutionaries (1789-1795)." Drustveni ogledi 1, no. 1 (April 16, 2014): 167–85. http://dx.doi.org/10.14706/do14118.

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Meid, Christopher. "Physiokratische Fiktionen." Scientia Poetica 24, no. 1 (November 1, 2020): 57–88. http://dx.doi.org/10.1515/scipo-2020-002.

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AbstractThe article presents and discusses the reception of physiocratic thoughts in German literary texts of the Enlightenment. It shows how intensively authors such as Tscharner, Wieland and Klinger adapted physiocratic teachings and popularised them. It demonstrates how the perception of physiocratic argument changed during the years, especially in the context of the French Revolution.

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Strel'tsova, Y. "The Value Component of Educational System in France." World Economy and International Relations, no. 1 (2015): 88–103. http://dx.doi.org/10.20542/0131-2227-2015-1-88-103.

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The article examines which way the values in the educational system of France have been changing at various stages of its formation, particularly since 1980s. It refers to the problem of the immigration influence on the ongoing reforms in the school system. Special attention is paid to the problem of educational secularism and school reform during the presidency of François Hollande. The questions about the role of morality, the relationship between tradition and innovation in the school system are researched in the paper. In particular, the Charter of secularism prepared by Vincent Peillon is analyzed. Specifically the forms of enrolment and integration of immigrant children in schools and teaching them the French language are considered, from 1970s up to the present day. The teaching of French language acts as the main mechanism for the newcomers' integration. Changing forms of the immigrant children's adaptation are the convincing proof. Modern France faces a certain contradiction. On one hand, belonging to the most liberal countries continuing the tradition of the Enlightenment and the French Revolution, it actively protects the values of freedom, openness to the world ideas, cultural interaction, etc., which is reflected primarily in the educational system. On the other hand, the real interpenetration of traditions and customs of different cultures which became possible due to the liberal migration policy begins to affect certain foundations, such as the secular character of the education system, equal rights for women and other, proper for the "traditional France". In conclusion, the interdependence between some problems of the modern French school and the immigration policy is stated in the article. This conclusion may be extended to the countries which accept a great number of the migrants. The experience of France, where the forms of the immigrant children integration are well functioning, becomes more and more demanded, also in Russia.

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SIMON, JONATHAN. "Retrospectives: History of science in France." British Journal for the History of Science 52, no. 4 (November 27, 2019): 689–95. http://dx.doi.org/10.1017/s0007087419000645.

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Although maybe not the most fashionable area of study today, French science has a secure place in the classical canon of the history of science. Like the Scientific Revolution and Italian science at the beginning of the seventeenth century, French science, particularly eighteenth-century and early nineteenth-century French science, remains a safe, albeit conservative, bet in terms of history-of-science teaching and research. The classic trope of the passage of the flame of European science from Italy to Britain and France in the seventeenth and then eighteenth centuries is well established in overviews of the field. Specializing in research in this area is not, therefore, unreasonable as a career choice if you are aiming for a history-of-science position in Europe or even in the US. The Académie (royale) des sciences, with its state-sponsored model of collective research, provides a striking counterpoint to the amateur, more individualistic functioning of London's Royal Society – a foretaste of modernity in the institutionalization of science. Clearly naive, such a representation of French science serves as a good initial framework on which to hang half a century of critical historical research. If proof of the continued interest for eighteenth-century French science is needed, we can cite the Web-based project around Diderot and d'Alembert's Encyclopédie currently in progress under the auspices of the French Academy of Sciences. The large number of publications in the history of French science (in English as well as French) make it unreasonable to pick out one or two for special attention here. But what about history of science in France and the academic community that practises this discipline today? Here, I offer a very personal view and analysis of this community, trying to underline contrasts with the history of science in the UK and the US.

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Quyet, Luu Van. "Teaching and learning mission in the resistance boarding high school system in Southern part during 1945-1954 period." Science & Technology Development Journal - Social Sciences & Humanities 3, no. 1 (August 9, 2019): 25–32. http://dx.doi.org/10.32508/stdjssh.v3i1.507.

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From 1945 to 1954, in addition to leading citizen of the South to conduct resistance against French colonialism; the Communist Party and the government, in particular the Southern Committee for Administrative Resistance always pay attention to train qualified and professional staff in order to serve and meet all requirements of revolutionary path. According to the actual needs of revolution, since 1948 a system of resistance boarding high schools has been formed in the Southern provinces in form of boarding and self-management. The curriculum is brief, concise. Study goes as a pair with practice to serve the resistance. In the difficult circumstances of war, education workers have overcome the lack of human material resources, or even unprecedented jobs to establish and operate an education system. It achieved great achievements. The results and lessons learned of the process of teaching and learning management in the system of boarding high schools in the South during the period of The Resistance War against France can be considered as a “special resistance education model”, in which its vitality and spread not only contributed greatly to the victory of the resistance, but also humanity, optimistic spirit, self-reliance, initiative and initiative in education and training has left insightful experiential lessons for the education of our country in the current period.

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Piskunova, Elena. "Establishment of the University System in France During the Reign of Napoleon I: Goals and the Results." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 2 (June 2020): 8–26. http://dx.doi.org/10.15688/jvolsu4.2020.2.1.

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Introduction. In the Napoleonic era, political power set itself two tasks: to continue the traditions of the revolution in the formation of a new system of people and to make these changes correlate with the requirements of the new political system associated with the formation of the Empire. Historians have not paid enough attention to Napoleon’s educational policy and the relation of these events to his political goals. Analysis. The Great French Bourgeois Revolution completely destroyed the old educational system. All universities and academies were closed. Secondary and primary schools sought to eliminate the influence of the Church. The revolutionary government proclaimed an equal right for all citizens to receive education, and the goal of education was to form a new personality in the spirit of the Republican morality. The main problems were the lack of a unified structure and the lack of teaching staff. Only during the reign of Napoleon a coherent and effective system of education was created, which included the interrelated stages of primary, secondary and higher education, the top of which was the University. All educational institutions in France were subject to it. The goal of the University was not only to train teachers, but also to establish a new imperial ideology based on the idea of national unity. Though the creation of the educational system was certainly successful for Napoleon, his main function, according to the Emperor, was ideological education, and he could not implement it. Results. The Imperial University remained ideologically independent from the political system of the Empire, since a significant part of the teaching staff held liberal views and was in hidden opposition to the Napoleonic regime. However, the structure of education created in this era lasted until the end of the 19th century, which indicates its success in terms of organizational principles and practical implementation.

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Joseph, John E. "Language Pedagogy and Political-Cognitive Autonomy in Mid-19th Century Geneva." Historiographia Linguistica 39, no. 2-3 (November 23, 2012): 259–77. http://dx.doi.org/10.1075/hl.39.2-3.04jos.

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Summary Charles-Louis Longchamp (1802–1874) was the dominant figure in Latin studies in Geneva in the 1850s and 1860s and had a formative influence on the Latin teachers of Ferdinand de Saussure (1857–1913). Longchamp’s work was in the grammaire générale tradition, which, on account of historical anomalies falling out from the Genevese Revolution of 1846 to 1848, was still being taught in Geneva up to the mid-1870s, despite having been put aside in France in the 1830s and 1840s. Longchamp succeeded briefly in getting his Latin grammars onto the school curriculum, replacing those imported from France, which Longchamp argued were making the Genevese mentally indistinguishable from the French, weakening their power to think for themselves and putting their political independence at risk. His own grammars offered “a sort of bulwark against invasion by the foreign mind, a guarantee against annexation”. Longchamp’s pedagogical approach had echoes in Saussure’s teaching of Germanic languages in Paris in the 1880s, and in the ‘stylistics’ of Saussure’s successor Charles Bally (1865–1947).

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Leporati, Matthew. "New Formalism in the Classroom: Re-Forming Epic Poetry in Wordsworth and Blake." Humanities 8, no. 2 (May 20, 2019): 100. http://dx.doi.org/10.3390/h8020100.

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Recent years have seen a resurgence of interest in “New Formalism,” a close attention to textual language and structure that departs from the outdated and regressive stances of old formalisms (especially “New Criticism”) by interrogating the connections between form, history, and culture. This article surveys the contributions of New Formalism to Romanticism studies and applies its techniques to two canonical texts, suggesting that New Formalism is useful both for literary criticism and teaching literature. Opening with a survey of New Formalist theory and practices, and an overview of the theoretical innovations within New Formalism that have been made by Romantic scholars, the article applies New Formalist techniques to William Wordsworth’s Prelude and William Blake’s Milton: a Poem. Often read as poems seeking to escape the dispiriting failure of the French Revolution, these texts, I argue, engage the formal strategies of epic poetry to enter the discourse of the period, offering competing ways to conceive of the self in relation to history. Written during the Romantic epic revival, when more epics were composed than at any other time in history, these poems’ allusive dialogue with Paradise Lost and with the epic tradition more broadly allows them to think through the self’s relationship to the past, a question energized by the Revolution Controversy. I explore how Wordsworth uses allusion to link himself to Milton and ultimately Virgil, both privileging the past and thereby asserting the value of the present as a means of reiterating and restoring it; Blake, in contrast, alludes to Milton to query the very idea of dependence on the past. These readings are intertwined with my experiences of teaching, as I have employed New Formalism to encourage students to develop as writers in response to texts. An emphasis on form provides students with concrete modes of entry into discussing literature and allows instructors to help students identify and revise the forms and structures of their own writing in response to literature.

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Boyce, D. G. "Brahmins and carnivores: the Irish historian in Great Britain." Irish Historical Studies 25, no. 99 (May 1987): 225–35. http://dx.doi.org/10.1017/s0021121400026602.

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This paper is concerned with the teaching of Irish history in Great Britain, with the students, the teachers and their subject. Each merits a brief mention before any detailed discussion, in order to draw attention to the problems that exist, and to clear up any misunderstanding or ignorance about the task that is to be performed.In the great controversy between Edmund Burke and Thomas Paine occasioned by the French Revolution, Paine made at least one telling remark in his refutation of Burke’s defence of tradition and usage: he declared that an hereditary monarch was about as sensible as an hereditary mathematician. An hereditary Irish studies student in Great Britain makes about as much sense as both. Much nonsense is talked about the inherited genes of the Irish in Britain, on the assumption that (somehow) an interest in, and ability to comprehend, Irish studies can be transmitted from one generation of Irish immigrants to another. This may be the case; but if it is, it probably takes its rise from social rather than hereditary factors; and it is no more likely to produce an intelligent, perceptive student of Ireland than of France.

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Matheson, P. "Christianity as Insurrection." Scottish Journal of Theology 44, no. 3 (August 1991): 311–24. http://dx.doi.org/10.1017/s0036930600025643.

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To suggest that authentic Christianity is an insurrectionary faith, a standing provocation to the conventional values of society is, on the face of it, to invite derision. Yet the ferocity with which the first Christians were persecuted was in no small part due to their subversive teachings and practices which gave women, slaves and artisans ideas above their station. This subversive dimension may often have been forgotten. It can hardly have been very evident to the inhabitants of Wittenberg in 1515, for example, yet within a decade Germany was to be embroiled in an unprecedented crisis of authority, one which led not only to turmoil in the world of student and scholar and cleric, but to the greatest social upheaval prior to the French Revolution, to the uffrur we know as the Peasants' War.

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Hollier, John, Anita Hollier, and Alice Cibois. "Building the collections of the Musée académique de Genève: the contribution from Odessa of Léonard Revilliod." Archives of Natural History 46, no. 2 (October 2019): 203–19. http://dx.doi.org/10.3366/anh.2019.0585.

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The attempt to found a museum in Geneva faced many challenges, but the nature of the city also provided some unusual opportunities. Against a background of the French Revolution, political upheaval, war and the creation of a new Swiss state, a few members of the academic and scientific community, led by Henri Boissier and Augustin-Pyramus de Candolle, created an institution in 1818 that was to become famous. Harnessing the patriotism of the population, the presence of eminent scientists, the interest of wealthy patrons, and local and international networks, they began to build a collection. The aim was to establish an educational resource, both for the formal teaching at the Académie de Genève and for public instruction. To attract the public, the donation of spectacular objects was of great help, and many individuals and institutions gave specimens in an early form of crowdsourcing. The academic ambitions required a more systematic effort and detailed collection data to augment the value of the specimens. To achieve this, the friendship and kinship networks of Geneva were brought into play; a comparison of the letters from the museum administration preserved by Léonard Revilliod (1786–1867) and entries in the museum's acquisition register provides a case study of how this interaction worked in practice.

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Babich, I. L. "Professional Adaptation of North Caucasians in Emigration (1920–1930s, France)." Modern History of Russia 10, no. 4 (2020): 1005–18. http://dx.doi.org/10.21638/11701/spbu24.2020.412.

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This article considers models of the professional arrangement of North Caucasian émigrés in France in the 1920s and 1930s. Using new archival and field ethnographic materials, we explore the social and political activities of North Caucasians as a profession and as a view of life; and the activities of the Caucasian group of oil owners (leader — Nobel), who before the Revolution were engaged in oil production in the Caucasus or owned shares of oil firms. France had the most cars in Europe for the 1920s and 1930s. Therefore, it was not surprising that many emigrants from Russia, including North Caucasians, began working as chauffeurs, taxi drivers, and auto mechanics. In addition, they often became employees of auto factories (e. g. as specialists and laborers). Since there were many military people among North Caucasian émigrés, many they decided to join the French Foreign Legion. Emigrants from the North Caucasus pursued publishing, literary, journalistic, scientific, and teaching activities. In Russia many North Caucasians received a legal education but could not work as lawyers in France. Medical activity was also rare. In emigration there were several North Caucasians who became artists, singers, and dancers who performed in restaurants opened by North Caucasians. The children of the first wave of North Caucasian emigrants, as a rule, received higher education in France, and many of them managed to obtain excellent careers.

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Roudinesco, Elisabeth. "LACAN, THE PLAGUE." Psychoanalysis and History 10, no. 2 (July 2008): 225–36. http://dx.doi.org/10.3366/e1460823508000184.

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Le 7 novembre 1955, à l'invitation du professeur Hans Hoff, qui dirige la Psychiatrisch-Neurologische Universitätsklinik, Jacques Lacan donne une conférence qu'il intitule ‘Le sens du retour à Freud en psychanalyse’. On ne connaît pas la version originelle de ce texte publié pour la première fois en 1956 et repris avec quelques variantes en 1966 sous le titre ‘La chose freudienne ou Sens du retour à Freud en psychanalyse’. Dans cette intervention intitulée ‘Lacan, la peste’, présentée à Vienne en 2005, lors de la célébration du cinquantenaire de la conférence de Lacan, Elisabeth Roudinesco montre comment celui-ci fonde – à travers l'idée que Freud aurait apporté la peste lors de son voyage aux Etats-Unis en 1909 – le mythe d'une représentation révolutionnaire de la théorie freudienne qui colle avec ce qu'elle nomme ‘l’exception française'. La France est en effet le seul pays au monde où, avec les surréalistes, puis avec l'enseignement de Lacan, la doctrine de Freud a été regardée comme une pensée subversive, irréductible à toute forme de psychologie adaptative, au point d'être assimilée à une ‘épidémie’, semblable à ce qu'avait été la Révolution de 1789. At the invitation of Professor Hans Hoff, Director of the Psychiatrisch-Neurologische Universitätsklinik, Jacques Lacan gave on 7 November 1955 a lecture entitled ‘The meaning of the return to Freud in psychoanalysis’. The original version of this paper is unknown though it was published for the first time in 1956 and reprinted in 1966, with some variants, with the title: ‘The Freudian Thing or the meaning of the return to Freud in psychoanalysis’. In a conference entitled ‘Lacan, The Plague’, held in Vienna in 2005, Elisabeth Roudinesco shows how Lacan – through the idea that Freud would have brought the plague with him on his 1909 trip to America – created the myth of a revolutionary representation of Freudian ideas related to ‘the French exception’. France is indeed the only country in the world where – after Surrealism and Lacan' teaching – Freud's doctrine have been seen as a subversive theory, irreducible to any forms of adaptive psychology and assimilated to an epidemic like the French Revolution.

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Phillips, Peter. "John Lingard and The Anglo-Saxon Church." Recusant History 23, no. 2 (October 1996): 178–89. http://dx.doi.org/10.1017/s0034193200002247.

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John Lingard's first major work, The Antiquities of the Anglo-Saxon Church was published in 1806 in Newcastle by Edward Walker. It was the only major work to come from the period of residence of the little community of northern exiles who had fled Douai in the aftermath of the French Revolution and who had eventually settled at Crook Hall in 1794, before the move up hill to the more permanent accommodation of Ushaw College in 1808. Lingard himself had left Douai on 21st February 1793, two days after the commissaires had taken possession of the English College. His task was to escort home in safety William Stourton, Lord Stourton's eldest son, and the two Oliviera brothers. For a time Lingard settled as tutor with the Stourtons, but after a meeting with Bishop Gibson in York the following summer, he joined the handful of northern exiles which had settled briefly at the Revd. Arthur Storey's private school at Tudhoe, just outside Durham. From there they moved for a few weeks to Pontop Hall before settling at Crook Hall on 15th Oct 1794. Lingard was ordained deacon at Crook towards the end of the same year and ordained priest in York the following April. At Crook, Lingard had become acting vice-president to the new President, Thomas Eyre; he was also Procurator and Prefect of Studies, jobs which he combined with the teaching of philosophy and with supervising the study of the senior boys forming the top two classes of Poetry and Rhetoric. When building started as Ushaw, he was also taken up with overseeing operations there.

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Ferraz, Victor Gomes Lima, Fernanda Luiza De Faria, Flávia Ribas De Brito, Ingrid Nunes Derossi, Maria Helena Zambelli, and Ivoni Freitas-Reis. "Integrando História da Ciência e o lúdico: As experiências de Henri, o pupilo de Lavoisier." História da Ciência e Ensino: construindo interfaces 17 (June 12, 2018): 99. http://dx.doi.org/10.23925/2178-2911.2018v17p99-108.

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ResumoEste artigo aborda a utilização de um jogo virtual como recurso didático e as possibilidades de aplicação para o professor. Desse modo, apresentamos a narrativa central do jogo e alguns aspectos que permitem a discussão sobre a visão da ciência e do cientista, o papel da mulher na ciência, dentre outros. No jogo, o jogador é inserido no século XVIII, durante a Revolução Francesa, e é apresentado a Antoine Laurent Lavoisier e sua esposa. Ao longo da história o jogador é convidado a enfrentar alguns desafios que trabalham conceitos sobre a Lei da Conservação da Massa. A partir dessa discussão apresentamos alguns resultados da aplicação do jogo, onde observamos que os alunos conseguiram executar as atividades propostas sem dificuldades. Futuramente pretendemos disponibilizar o jogo para professores utilizarem esse recurso com seus alunos. Palavras-chave: História da Ciência; Ensino de Ciência.AbstractThis paper discusses the use of a virtual game as didactic resource and the possibilities of application for the teacher. In this way we present the central narrative of the game and some aspects that allow the discussion about the vision of science and the scientist, the role of women in science, among others. In the game, the player is inserted in the eighteenth century during the French Revolution, and is introduced to Antoine Laurent Lavoisier and his wife. Throughout history the player is invited to face some challenges that discusses some concepts on the law of conservation of mass. From this discussion we present some results of the application of the game, where we observed that the students were able to execute the proposed activities without difficulties. In the future we intend to make the game available for teachers to use this resource with their students.Keywords: History of Science; Teaching Science.

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Johnston, David. "Freedom and Orthodoxy." American Journal of Islam and Society 25, no. 2 (April 1, 2008): 131–33. http://dx.doi.org/10.35632/ajis.v25i2.1482.

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Freedom and Orthodoxy is a brilliant apology for dismantling the hegemonicand false pretensions of western universalisms in favor of a world inwhich local groups (e.g., religious communities, regions, and nations) areallowed to construe their own strategies for cultural, political, and economicflourishing. A Moroccan intellectual teaching in the United States(chair of the Department of English, University of NewEngland) and a leadingyoung cultural critic who writes in a lucid and often elegant Englishprose,AnouarMajid’s French cultural background also shines through, judgingby his abundant use of French sources (though not one in Arabic).Building on his previous book, Unveiling Traditions: Postcolonial Islamin a Polycentric World (Duke University Press: 2000), Majid expands anddeepens his historical and philosophical analysis, exhorts both Muslims andwesterners to search their souls, remove the roots of their own cherished certaintiesthat exclude the Other (i.e., fundamentalisms), and engage in the pathof creative dialog. Yet as the book unfolds, it turns out that over 90 percent ofthe material relates to the western universalisms born of the Renaissance andthe Enlightenment – ideals that, in fact, cannot be separated from the historicalrealities of the Reconquista, the Spanish conquest of Latin America, theAnglo-American colonization of North America, and the subsequent genocideof the native population. Even the revolutionary ideals of the Americanand French revolutions, however universal the reach of freedom and humanrights might have been in theory, came to be wedded to a capitalist ideologythat has, in the postcolonial era, become an economic and cultural steamroller,a globalization process that consolidates western hegemony andimposes its secular and consumerist values on the non-western world.Besides the already heavy toll in human suffering,Majid argues that fargreater clashes loom on the horizon if this scenario continues. This bringsus to the remaining 10 percent of his book: although Muslims must takeresponsibility for their own extremists and find ways to reinterpret the traditionalShari`ah in a polycentric world, nevertheless, contemporaryIslamic militancy should be seen as an offshoot of “the triumph of capitalismand its ongoing legacy of conquest” (pp. 213-14). Hence, most of thebook unveils what he has coined “the post-Andalusian paradigm,” or the ...

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Riley, Philip F., David Bender, Bruno Leone, Bonnie Szumski, and Don Nardo. "The French Revolution." History Teacher 32, no. 4 (August 1999): 567. http://dx.doi.org/10.2307/494163.

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Lowrie, Walter, and J. M. Thompson. "The French Revolution." History Teacher 21, no. 2 (February 1988): 263. http://dx.doi.org/10.2307/493608.

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Sutherland, D. M. G., and J. F. Bosher. "The French Revolution." American Historical Review 95, no. 2 (April 1990): 508. http://dx.doi.org/10.2307/2163838.

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Varzi, Roxanne. "Iran’s French Revolution." ANNALS of the American Academy of Political and Social Science 637, no. 1 (July 25, 2011): 53–63. http://dx.doi.org/10.1177/0002716211404362.

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It is difficult for many to grasp how and why Islam would remain a powerful form of protest against Islamic governments. Going back to the 1950s, 1960s, and 1970s to explore the work and lives of two important pre–Iranian Revolution thinkers, I will show how Shiite Islam came into play with postcolonial and postmodern theories to bring about the Islamic Revolution—which explains why 30 years later, Islam continues to provide a framework for protest among those disillusioned by the Islamic Republic.

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Covo, Manuel, and Megan Maruschke. "The French Revolution as an Imperial Revolution." French Historical Studies 44, no. 3 (August 1, 2021): 371–97. http://dx.doi.org/10.1215/00161071-9004937.

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Abstract Attempts to reframe the Age of Revolutions as imperial in nature have not fully integrated the French Revolution. Replying to this gap and criticisms of the Revolution's global turn, this essay positions the Revolution as both a moment of imperial reorganization and a sequence of political reinvention that exceed our current categories of empire and nation-state. These arguments open a forum comprising five contributions set in transimperial contexts that span from the Indian to the Atlantic Ocean. The forum offers some points of reflection regarding the narratives, periodizations, and concepts that guide historians of the French Revolution as they navigate the global turn. L'effort historiographique consistant à placer l’ère des révolutions dans leur contexte impérial n'est pas encore parvenu à pleinement intégrer la Révolution française. Cet essai propose de pallier ce manque tout en répondant aux critiques émises à l'encontre du « tournant global ». Il invite à interpréter la Révolution à la fois comme un moment de réorganisation impériale et comme une séquence de réinvention politique, dont le contenu déborde les catégories contemporaines d'empire et d'Etat-nation. Cet essai introduit cinq articles qui analysent la Révolution française dans une variété de contextes transimpériaux, des rives de l'Atlantique à celles de l'océan Indien. Le forum propose quelques points de réflexion critiques sur les récits, les périodisations et les concepts qui informent les modalités d'après lesquelles la Révolution française se voit « mondialisée » par les historiens.

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Djité, Paulin G. "The French Revolution and the French Language." Language Problems and Language Planning 16, no. 2 (January 1, 1992): 163–77. http://dx.doi.org/10.1075/lplp.16.2.03dji.

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SOMMAIRE La révolution et la langue françaises: Y a-t-il paradoxe? L'histoire des indépendences des anciennes colonies françaises dans les années soixantes nous enseigne que la prise de conscience politique et l'émancipation des peuples de l'Afrique centrale et de l'Afrique de l'ouest sont dues aux idéaux de la révolution française. Les tirailleurs sénégalais et les premiers intellectuels de ces sous-régions se seraient inspirés de ces idéaux pour la libération de leurs peuples. Cet article examine le rapport entre les idéaux de la révolution française de 1789 et l'expansion et la promotion de la langue française. Il montre, par une analyse des données sociopolitiques et historiques que ces deux phénomènes se tiennent, et que la francophonie n'est que la suite logique de la politique linguistique en France après la révolution. RESUMO La franca revolucio kaj la franca lingvo: ĉu paradokso? La historio de la sendependigo de la iamaj francaj kolonioj en la fruaj sesdekaj jaroj sugestas, ke la politika vekigo kaj emancipigo de la popoloj de okcidenta kaj centra Afriko ĉefe ŝuldiĝas al la idealoj de la Franca Revolucio. La "tirailleurs sénégalais" kaj la unuaj intelektuloj de tiuj regionoj laŭsupoze trempis sin en la idealoj de la jaro 1789 kaj, poste, utiligis ilin por liberigi siajn popolanojn. La artikolo esploras la rilaton inter tiuj revoluciaj idealoj kaj la posta disvastigo kaj antaŭenigo de la franca lingvo. Gi montras, per lingva kaj socipolitika analizo de la historio de la Franca Revolucio kaj la franca lingvo, ke ne ekzistas malkongruo inter la du, kaj ke la frankofonia movado estas kontinuigo de la lingva politiko de Francio de post la Revolucio de 1789.

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Stromberg, Roland N. "Reevaluating the French Revolution." History Teacher 20, no. 1 (November 1986): 87. http://dx.doi.org/10.2307/493178.

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Butter, P. H. "Blake's 'The French Revolution'." Yearbook of English Studies 19 (1989): 18. http://dx.doi.org/10.2307/3508039.

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35

Furet, François. "The French Revolution Revisited." Government and Opposition 24, no. 3 (July 1, 1989): 264–82. http://dx.doi.org/10.1111/j.1477-7053.1989.tb00721.x.

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I SHOULD LIKE TO START WITH AN EXTREMELY SIMPLE STATEment about the French Revolution. This is that there are many historical arguments among historians on many subjects, but that none of these arguments is so intense and so heated as the one which takes place in every generation about the French Revolution. It is as though the historical interpretation of this particular subject and the arguments of specialists directly reflect the political struggles and the gamble for power. It is true that we are all aware today that there are no unbiased historical interpretations: the selection of facts which provide the raw material for the historian's work is already the result of a choice, even although that choice is not an explicit one. To some extent, history is always the result of a relationship between the present and the past and more specifically between the characteristics of an individual and the vast realm of his possible roots in the past. But, nevertheless, even within this relative framework, not all the themes of history are equally relevant to the present interests of the historian and to the passions of his public.

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Tackett, T. "Experiencing the French Revolution." French History 28, no. 4 (October 29, 2014): 572–74. http://dx.doi.org/10.1093/fh/cru100.

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PHILP, MARK. "Representing the French Revolution." Journal of Historical Sociology 6, no. 1 (March 1993): 102–17. http://dx.doi.org/10.1111/j.1467-6443.1993.tb00042.x.

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Necheles, Ruth F. "Rewriting the French Revolution." History: Reviews of New Books 21, no. 2 (January 1993): 78. http://dx.doi.org/10.1080/03612759.1993.9948579.

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Park, Youn-Duk. "French Revolution and Democracy." History & the World 55 (June 30, 2019): 263–98. http://dx.doi.org/10.17857/hw.2019.6.55.263.

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Hammersley, R. "Contesting the French Revolution." French Studies 65, no. 1 (December 17, 2010): 100. http://dx.doi.org/10.1093/fs/knq209.

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Rapport, Mike. "Experiencing the French Revolution." French Studies 69, no. 4 (September 18, 2015): 536–37. http://dx.doi.org/10.1093/fs/knv217.

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42

Crossley, Ceri. "Commemorating the French revolution." History of European Ideas 12, no. 5 (January 1990): 708. http://dx.doi.org/10.1016/0191-6599(90)90197-m.

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43

Kastanis, Nikos. "French revolution and mathematics." Historia Mathematica 17, no. 3 (August 1990): 267. http://dx.doi.org/10.1016/0315-0860(90)90010-b.

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Popkin, Jeremy D. "Rewriting the French revolution." History of European Ideas 17, no. 1 (January 1993): 109–10. http://dx.doi.org/10.1016/0191-6599(93)90016-j.

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45

Hutton, Patrick H. "The French Historical Revolution." New Vico Studies 12 (1994): 139–43. http://dx.doi.org/10.5840/newvico19941218.

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46

Turowski, Andrzej. "L’Imagination au pouvoir: Art History in the Times of Crisis, 1960s – 1970s." Artium Quaestiones, no. 30 (December 20, 2019): 243–56. http://dx.doi.org/10.14746/aq.2019.30.13.

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The present paper is reminiscence and an attempt to reconstruct the intellectual heritage of art history as it was practiced at the University of Poznań in the late 1960s and throughout the 1970s in the context of new developments in cultural theory and changing research interests. Besides, it includes the author’s account of his own academic work in that period, began in the 1960s and inspired in particular by the year 1968 that brought a social crisis and a cultural revolution, as well as introduced the element of imagination into academic knowledge and critical thought. The author draws a wide panorama of intellectual stimuli which contributed to an epistemic and methodological turn, first in his own scholarly work and then in the work of some other art historians in Poznań. Those turns opened art history at the University of Poznań to critical reading of artistic practices approached in relation to other social practices and subjects of power. As a result, four key problems were addressed: (1) the position of contemporary art in research and teaching, (2) the necessity to combine detailed historical studies with critical theoretical reflection, (3) the questioning of genre boundaries and ontological statuses of the objects of study and the semantic frames of the work of art, and finally, in connection to the rise of an interdisciplinary perspective, (4) the subversion of the boundaries and identity of art history as an academic discipline. Then the author reconstructs the theoretical background of the “new art history” that emerged some time later, drawing from the writings of Walter Benjamin, the French structuralism, Theodor Adorno’s aesthetic theory, and Louis Althusser’s interpretation of the concept of ideology. Another important problematic was the avant-garde art of Poland and other East-Central European countries, studied in terms of artistic geography and the relations between the center and periphery. The conclusion of the paper presents a framework marked with the names of Aby Warburg and Max Dvořák, which connected the tradition of art history with new developments, took under consideration the seminal element of crisis, and allowed art historians to address a complex network of relations among the artist’s studio, the curator’s practice, the scholar’s study, and the university seminar, as well as the West, the Center, and the East. At last, the author remembers the revolutionary, rebellious spirit and the lesson of imagination that the Poznań art history took from March and May, 1968.

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Turowski, Andrzej. "L’Imagination au pouvoir: historia sztuki w czasach kryzysu lat 60./70." Artium Quaestiones, no. 30 (December 20, 2019): 399–413. http://dx.doi.org/10.14746/aq.2019.30.24.

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The present paper is reminiscence and an attempt to reconstruct the intellectual heritage of art history as it was practiced at the University of Poznań in the late 1960s and throughout the 1970s in the context of new developments in cultural theory and changing research interests. Besides, it includes the author’s account of his own academic work in that period, began in the 1960s and inspired in particular by the year 1968 that brought a social crisis and a cultural revolution, as well as introduced the element of imagination into academic knowledge and critical thought. The author draws a wide panorama of intellectual stimuli which contributed to an epistemic and methodological turn, first in his own scholarly work and then in the work of some other art historians in Poznań. Those turns opened art history at the University of Poznań to critical reading of artistic practices approached in relation to other social practices and subjects of power. As a result, four key problems were addressed: (1) the position of contemporary art in research and teaching, (2) the necessity to combine detailed historical studies with critical theoretical reflection, (3) the questioning of genre boundaries and ontological statuses of the objects of study and the semantic frames of the work of art, and finally, in connection to the rise of an interdisciplinary perspective, (4) the subversion of the boundaries and identity of art history as an academic discipline. Then the author reconstructs the theoretical background of the “new art history” that emerged some time later, drawing from the writings of Walter Benjamin, the French structuralism, Theodor Adorno’s aesthetic theory, and Louis Althusser’s interpretation of the concept of ideology. Another important problematic was the avant-garde art of Poland and other East-Central European countries, studiedin terms of artistic geography and the relations between the center and periphery. The conclusion of the paper presents a framework marked with the names of Aby Warburg and Max Dvořák, which connected the tradition of art history with new developments, took under consideration the seminal element of crisis, and allowed art historians to address a complex network of relations among the artist’s studio, the curator’s practice, the scholar’s study, and the university seminar, as well as the West, the Center, and the East. At last, the author remembers the revolutionary, rebellious spirit and the lesson of imagination that the Poznań art history took from March and May, 1968.

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Chambers, Ross. "On Teaching "French"." South Central Review 15, no. 1 (1998): 40. http://dx.doi.org/10.2307/3189890.

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Gross, Edward, Mona Ozouf, and Alan Sheridan. "Festivals and the French Revolution." Contemporary Sociology 17, no. 6 (November 1988): 759. http://dx.doi.org/10.2307/2073569.

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Langlois, Claude, and Timothy Tackett. "The French Revolution and "Revisionism"." History Teacher 23, no. 4 (August 1990): 395. http://dx.doi.org/10.2307/494395.

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