http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4130 Index de Volume XXIII - n°4 (2018). Coordonné par Audrey Moutat fr 0 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4131 Conformément aux remarques de Victor Hugo sur sa propre technique scripturale, on peut relever dans Les Contemplations un grand nombre d’interactions sémantiques qui confèrent au texte une dimension holistique. Cette dimension se manifeste essentiellement à travers deux procédés discursifs : des projections sémantiques multidirectionnelles et des effets de solidarité d’échelle très variés. Un tel modus operandi est le fruit d’une stratégie auctoriale mûrement réfléchie, visant à accroître le potentiel investigateur de la langue littéraire pour la rendre apte à inscrire l’infini (objet de la contemplation du poète) dans un espace fictif et textuel fini« "Pyramide du Temple, Voûte du Sépulcre" : a Holistic Approach of Victor Hugo’s The Contemplations ». In accordance with Victor Hugo’s remarks on his own writing technique, one can observe when reading The Contemplations a large number of semantic interactions that give to the text a holistic dimension. This dimension manifests itself mainly through two discursive processes : multidirectional semantic projections and scale analogies of all kinds. Such a modus operandi is the fruit of a well-considered authorial strategy which is aimed to increase the cognitive potential of literary language, thus making it capable of inscribing infinity (an object of contemplation for the poet) in a fictitious and verbal space that is finite. Tue, 20 Nov 2018 17:54:35 +0000 Thu, 29 Nov 2018 16:21:30 +0000 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4131 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4144 Cohen critica el nacionalismo alemán y la xenofobia antisemita demostrando que el prójimo no es el compatriota; sino el extranjero. ¿Cómo poder ser ciudadano sin necesidad de ser creyente? Encontrando en el concepto talmúdico de noájida (hijos de Noé) la clave para que el Estado no sea engullido por el nacionalismo. Ante la particularidad nacional y las diferencias, propone el neokantiano, basándose en fuentes judaicas, la igualdad de todos los seres humanos y de todos los pueblos.Cohen criticism of German nationalism and anti-Semitic xenofobia, proves that our true neighbor is not the compatriot but the foreigner. How can one be a citizen without being a believer? For Cohen, the answer to that question rests on the talmudic concept of “noahites” (sons of Noah) that prevents the State of being devoured by nationalism. Based in that concept, some Jewish sources and in front of the particularities of the nation and the differences, the neo-Kantian propouses the equality of all humans and all peoples. Tue, 20 Nov 2018 21:46:50 +0000 Sun, 25 Nov 2018 09:40:27 +0000 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4144 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4117 Ernst Cassirer begann die Erarbeitung seines philosophischen Ansatzes durch ein sorgfältiges Studium einiger großer Figuren der europäischen Kultur. Er bereicherte diesen Ansatz sukzessive durch die Beiträge der Anthropologie und der Ethnologie. Diese umfassende Kenntnis ermöglichte es ihm, seine Maßstäbe nicht aus dem menschlichen Kulturschaffen, sondern aus einer klaren Sicht des Menschen selbst zu gewinnen. Seine Texte von starker analytischer Kraft disqualifizieren, bei aller Kritik, niemals seine ideellen Gegner. Die vorliegende Reflexion zeigt dies am Beispiel seiner Auseinandersetzung mit Hegels politischem Denken auf.Ernst Cassirer began developing his philosophical approach by carefully studying some of the most significant personalities in European culture. He successively enriched this approach through studies in anthropology and ethnology. This extensive knowledge enabled him to reach his standards not from the products of human cultural creativity, but from a clear view of man himself. His texts of strong analytical force never disqualify his opponents, despite his criticism. The present reflection demonstrates this proceeding on his examination of Hegel's politicalthinking. Mon, 19 Nov 2018 21:46:49 +0000 Sun, 25 Nov 2018 09:39:14 +0000 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4117 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4161 Folkloristics is the study of verbal art formations that are used in particular moments of the folk life, and subject to specific social norms. Unlike pieces of the »artistic« verbal art, which pre-exist their perfor- mance while being the reason of the performance itself (a public declamation is organized because of a pre-existent poem, so that it serves the poem; a stage is produced because of a pre-existent drama, so that it serves the drama), authentic pieces of folklore serve the very moment of their performance, which is a reason pro se: a strictly normed event of the folk life exacts from someone to say (or to sing) something and from someone else to react by saying (or singing) something else, and what is said (or sung) in that moment is said (or sung) because of the moment. What is traditionally understood and studied as folklore in western as well as in central Europe, are historical records made long time, even centuries ago — under circumstances we do not know, and having subsequently experienced modifications we do not even suspect. On the other hand, under contemporary Baltic and eastern-Slavic populations, we can still ex- perience the traditional forms of folklore as living performances, almost directly accessible to modern research. Folklore should be approached in a structuralist-functionalist way, so that the socially normed, cultural-historical event of a folklore performance is grasped and understood as a whole, and so that all parts and all relations delimited within the performance are constantly evaluated with respect to the global sense of the whole. Such an approach is quite different from searching for »deep structures« that merely manifest themselves in »surface phenomena«, what, unfortunately enough, is still believed, in some spheres, to be the essence of structuralism. Another regrettable error, widely spread, is to believe that structural folkloristics is embodied in Vladimir Jakovleviè Propp's Morphology of the folk-tale (1928), an a priori work that does not match the philological reality even of the classical collections of Russian folk-tales. A much more satisfactory approach is presented here, that has been developed in some schools of folkloristics in Vilnius and in Sankt-Peterburg, and that, for historical reasons, has been called »structural-semantic«. Actually, the Vilnius and Sankt-Peterburg structural-semantic approach is highly compatible with the functional-structural approach of the Prague tradition. Tue, 20 Nov 2018 22:21:59 +0000 Sun, 25 Nov 2018 09:37:33 +0000 http://www.revue-texto.net/index.php/http:/www.revue-texto.net/1996-2007/Archives/Parutions/Archives/Parutions/Marges/docannexe/file/4227/docannexe/file/2908/docannexe/file/3062/index.php?id=4161