Literatura académica sobre el tema "Jean-Christian (1960-....)"

The yearbook on European integration, compiled by the Institute of European Politics in Berlin, has documented the process of European integration in an up-to-date and detailed way since 1980. The result is a unique record of contemporary European history over a 41 year period. The 2021 edition of the yearbook continues this tradition. In approximately 100 contributions related to their main research subjects, the book’s authors portray the events of European politics in the period 2020–21 and inform the reader about the work of European institutions, the development of the EU’s policy areas,

Jean-Luc Nancy describes how he initially became interested in philosophy. He discusses his strange curiosities as a young person, his childhood in France and Germany during and after the war, his Christian activist youth, his creative years writing poetry and doing theater, his experience of 1968, and his first encounters with Heidegger and Derrida.

Abstract The movement toward a united Europe derived from the trials and consequences of the Second World War, the post-war fear of Germany, and the growing fear of Soviet Russia. Jean Monnet and many of the other founders of the European integration movement were exiles in London in 1940–1944, and they resolved to learn from the errors that had led to the war and its devastation. Diplomatic precautions against a revived German threat were soon followed by the establishment of the International Ruhr Authority in 1949 and the European Coal and Steel Community in 1951. The failure of the European Defense Community deliberations (1950–1954) opened the way to extending the Brussels Treaty to Italy and the Federal Republic of Germany and pursuing the latter’s armament within the NATO framework. The 1956 Spaak Report shifted the emphasis of the integration movement to the supranational principle endorsed in the 1957 Rome Treaty. De Gaulle championed a distinct approach, one of “residual nationalism,” sometimes called a “Europe des patries,” in which “the various fatherlands do not lose their identity, and indeed if truth be told do not lose their sovereignty.” The values of a united Europe are implicitly those of Western civilization, including essential concepts such as social justice and the “inherent dignity” of man. However, such “ideals have only matured fully in the countries of northern Europe” and constitute “a minority report by European history.” Platonic ideals and Christian revelation have been exploited to justify autocratic governments in Europe.

Translating the Bible into Chinese has been a challenge for all Christian denominations for centuries. Protestants were the pioneers. Although there is evidence that there were translations of biblical texts as early as the 7th century, related to the mission of Alopen and the Church of the East, no translation texts have survived to our times. In 1822, the first complete Bible was published in Chinese. It was a translation by Hovhannes Ghazarian and Joshua Marshman. In parallel, independently, Robert Morrison and William Milne worked on translations of the Bible, and their Bible was published in 1823. In 1863, the Delegates’ Version was published, followed by the Chinese Union Version in 1919, and the Revised Chinese Union Version in 2010. Catholics paid less attention to Bible translations than Protestants. They created works directly serving the pastoral ministry. However, the translation of the Bible (Protestant and Catholic) was significantly influenced by the work of Jean Basset in the 17th century. Gabriele Allegra was of crucial importance, who led to the finalization of the complete Catholic Bible translation in 1968. Another contemporary translation is the Pastoral Bible from 1998 as an initiative Catholic Pastoral Edition. Father Alberto Santiago Rossa headed the Chinese translation work. This is the translation also used by Catholics. Orthodox Christians also undertook translation work, but they concerned only the New Testament. Among the most distinguished translators were: Archimandrite Gury Karpov, Flavian Grodecky, Innokenty Figurovsky. Each generation must re-read the Bible and translate it into the language of its time. It is a continuous work showing that the Bible is alive in the hearts, minds and language of all nations.

Jean-Paul Sartre (1905–80) is one of the best-known philosophers of the twentieth century. He was also a novelist, literary critic, playwright, essayist, biographer, autobiographer, journalist, and political theorist. Because Sartre’s philosophy was fundamentally about the nature of human existence, it inflects all his writing. Although Sartre is often described as a major existentialist philosopher, this label should be treated with caution, as the term ‘existentialist’ only came to be associated with Sartre after the publication of his major philosophical work, Being and Nothingness (hereafter BN) in 1943. Sartre’s early philosophy was highly influenced by Husserl’s phenomenology; his first philosophical publication, The Transcendence of the Ego (hereafter TE), engaged in scholarly detail with Husserl’s commitment to a pure Ego, arguing that even by Husserl’s own lights this was a mistake. Other early philosophical writings by Sartre include an account of the emotions, and two short books about the imagination. Heidegger was another major influence, to whom Sartre’s conception of nothingness in BN was indebted but with whom, in the same text, Sartre radically disagrees about our relations with others and the significance of death. The central postulate of BN is human freedom, which Sartre seeks to establish both ontologically and phenomenologically. This freedom, incompatible both with determinism and naturalism, is a source of anguish and it is in order to escape this anguish that people commonly live their lives in an attitude akin to denial or self-deception, which Sartre labels ‘bad faith’. Sartre’s account of freedom in BN is subtle, and has sometimes been caricatured. It drew criticisms from traditionalists, who saw it as a threat to (Christian) moral orthodoxy; in fact Sartre intended to say more, in a subsequent work, about the ethical dimension of his philosophy but, although he left hundreds of pages of preparatory notes (Sartre, 1992), that promised work was never completed. From the other end of the political spectrum, many socialists attacked BN for its alleged (bourgeois) individualism. From the 1950s onwards Sartre was increasingly politically engaged; several essays from that period seek to formulate his position in relation to the French Communist Party and the USSR. Correlatively with these activities, Sartre’s later philosophy argues that existentialist philosophy provides a necessary complement to Marxist thought, by supplying a framework within which the individual’s relationship to her historical situation and the class struggle can be adequately theorised. The first volume of Sartre’s ambitious Critique of Dialectical Reason (hereafter CDR) develops a series of original concepts designed to capture the ‘mediations’, or structural relationships, between individuals and their historical world. See also: Western Marxism §2. This project was to be continued in CDR’s second volume, which Sartre did not complete, whose focus was to be the problem of comprehending within a single historical outlook, people’s multiple and opposing individual actions. The Family Idiot, Sartre’s monumental study of Flaubert, applied Sartre’s recently developed methodology to the case of this nineteenth-century French novelist; Sartre’s guiding question was ‘What, at this point in time, can we know about a man?’ Sartre died in 1980, leaving several manuscripts for abandoned or uncompleted projects, many of which have since been posthumously published.

En esta comunicación abordaremos el estudio de las denominaciones del agua, en sus diferentes manifestaciones naturales, a través de ejemplos extraídos de la lexicografía argótica, tanto en francés como en español. Una vez analizados los diferentes procedimientos de creación léxica en la parcela que nos ocupa, nos centraremos en el tratamiento histórico de estas voces en la lexicografía especializada así como en el estudio de su vigencia y empleo en la actualidad. Para la elaboración del corpus objeto de estudio, hemos partido de los repertorios más representativos. Para el francés, hemos sele