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Mode d'emploi: Saisons 1, 2, 3, 4 et 5


La Clé des langues est heureuse de vous faire découvrir les invités anglophones de ce festival international qui réunit philosophes, auteurs de sciences humaines et sociales, artistes et acteurs de la vie publique pour débattre des grandes questions d'aujourd'hui.



Saison 5 - Les textes

Krishnendu Ray - Taste, Toil and Ethnicity

Lire le texte de Krishnendu Ray
With degrees in political science and sociology, Krishnendu Ray is a professor of Food Studies and heads the Department of Nutrition, Food Studies, and Public Health at New York University. His books reflect his interest in how emigrants combine their food culture with their new lifestyle.
"Tastes travel and they travel well, obviously in terms of produce as the history of potatoes, chilies, and tomatoes show, or as stimulants such as coffee, tea and chocolate. Not so obviously tastes have also travelled well via immigrant-designed food businesses in global cities that sell pizza, pasta, lomein, kebab, and haute French cuisine. Birthplace and occupations data in the USA since 1850 show that immigrants have dominated feeding occupations such as baker, butcher, restaurateur, and cook."

Fabio Parasecoli - Food, migrants, and the making of traditions

Lire le texte de Fabio Parasecoli
Fabio Parasecoli is a professor and director of food studies projects at the New School of New York. After first turning to political science, he chose to study societies and political systems through food, which, according to him, transmits traditions, interpretations, societal aspects, and a perspective on the rest of the world.
"Food is more than just physical sustenance: it produces meaning and ense, creating infinite culinary cultures where every ingredient, each dish, and meal structures are connected. These cultures are influenced not only by the past, interpreted and practiced as tradition, but also by new occurrences resulting from both internal transformations and the incorporation of external elements."

Saison 4 - Les textes

The Politics of Fear

Read Corey Robin's text
In my 2004 book Fear: The History of a Political Idea, I argued that “one day, the war on terrorism will come to an end. All wars do. And when it does, we will find ourselves still living in fear: not of terrorism or radical Islam, but of the domestic rulers that fear has left behind.” When I wrote “one day,” I was thinking decades, not years. I figured that the war on terror—less the invasions, wars, torture, drone attacks, and assassinations than the broader atmosphere of pervasive and militarized dread, what Hobbes called “a tract of time, wherein the will to contend by battle is sufficiently known” and an enemy is perceived as permanent and irrepressible—would continue at least into the 2010s, if not the '20s. Yet even before Osama bin Laden was killed and negotiations with the Taliban had begun, it was clear that the war on terror, understood in those terms, had come to an end.

Outline for a Discussion on Toleration

Read Karen Barkey's text
Toleration is a condition of diversity. Religious and ethnic diversity existed in most societies of the world for long historical periods. Diversity has sometimes led to brutality and violence and at other times diversity has led to different types of arrangements that have promoted peaceful coexistence. A sociological analysis of toleration would need to highlight the conditions under which notions and practices of toleration emerge in a society and polity, the role of different public authorities and social groups, the boundaries that are erected between groups and the resources that actors have access to. In my work on toleration I take a relational approach that underscores the power of relations between groups to make for tolerant outcomes. I especially stress the role of public authorities and the relations between authorities and communities of difference.

Secularity in Indian History

Read Sudipta Kaviraj's text
A peculiar feature of the modern world is the asymmetry in the knowledge of the other between the West and the non-West. Nonwestern societies know a great deal more about Western history than Western societies know about theirs. Religious principles clearly possess a peculiar quality: because they are held with particular reverence by religious individuals who see them as principles created, or at least sanctioned by God rather than men. Their denial by others consequently can cause unusually intense offense. Not observing a principle of a particular religion is considered by strict adherents of that religion as sacrilege. This is why conflict of religious principles gives rise to conflict of particular intensity and severity: it can also give rise to spectacular cruelty, because the object of one’s attack are entirely dehumanized, and considered enemies not of man or king or nation but of God himself.

Pluralism and Tolerance: Philosophers, Mystics and Religions

Read Souleymane Bachir Diagne's text
The belief in certain supernatural realities is an essential dimension of faith. And, by definition, they are that because we do not comprehend them in the same way as we comprehend objects and beings which we are capable of experiencing with our senses or those mathematic idealities that we understand. Faith therefore allows us to perceive the realities of God, His attributes, His angels and other entities and qualities of the same kind. It equally convinces us that, as human beings, we have the capacity for reaching these truths of a different kind than those of our senses or of our reason in the conventional sense within ourselves, and therefore posses an aptitude for the supernatural or the absolutely comprehensible.

End of Story

Read Avital Ronell's text
I tend to mix it up, tracking or creating static on the lines of thought, switching genres in midstream, clearly taking pleasure when it becomes necessary to destroy the phenomenological “I.” Some of my work begins in the mode of story-telling, with a fable, what Derrida calls a “true fiction.” My motivations are various: sometimes I revert to fiction in order to establish a kinship network, disruptive and improbable, that lets me put the contre in the rencontre, the gegen in the Begegnung, provoking some energy of friction as I go up against my themes and motifs and rogue philosophemes. I like the gang formation and the problems in establishing turf. Most often, to avoid excessive turf wars, I summon a spectral colloquy of friends and pretend relatives. I still play house, even if the stakes have mutated to the House of Being—our relation to language.

Philosophy, Religion and Toleration

Read Sudipta Kaviraj's text
Religious faith connects strongly held ethical ideals to the belief that these are the commands of God, or a power above human reason. This can make people of hard religious belief to be intensely intolerant. How can we easily accept those who violate or dismiss principles that we consider the foundational to the moral order of the universe? Thus it is quite possible that religious people might be pious inside their own religion, but hateful towards others. Though most religious faiths set down often similar principles of moral conduct, and encourage adherents to live by principles of fellowship, kindness, and love, these injunctions often get circumscribed by the larger idea of their religion being the only ‘true’ religion, and others false creeds. The combination of these two aspects in religious doctrines can lead to a situation of internal fellowship and external hostility.

The Myth of Concordia

Read Nadia Urbinati's text
The place of God in the constitution has been one of the most sensitive issues in the debate on the constitutional treaty of the European Union, and has influenced the process of ratification. In the five decades since the Treaty of Rome was signed in 1957, European leaders have tried to build a united Europe on a secular foundation of treaties and economic regulations. These no longer seem to be adequate to the task. Lately, efforts have been made to include another factor – religion. In 2006, Chancellor Merkel spoke in favor of a reference to God in the European constitution; her views were opposed by secularist France and received with warm support by Catholic countries like Spain, Italy, Ireland, Slovakia, and Poland...

Teaching Humanities

Read Gayatri Spivak's text
Fifty years of institutional teaching has brought me this lesson: try to learn to learn how to teach this group, for me the two ends of the spectrum: Columbia University in the City of New York and six elementary schools on the border between West Bengal and Jharkhand. Everything I say will be marked by this. I take my motto from Kafka: “Perhaps there is only one cardinal sin: Impatience. Because of impatience we were driven out of Paradise, because of impatience we cannot return.”
Santosh Karmakar, a rural intellectual, a high school teacher in my subaltern place of work, always asks me one big question every time I am in that area. On October 19, his question was: why is a specter of terrorism stalking the world today as the specter of Communism was stalking Europe in 1848?

Saison 3 - Rencontre

Avital Ronell on authority

Watch the interview (transcript available)
Clifford Armion: Is it possible to conceive an education that would not be based on authority, or the recognition of a figure of authority?
Avital Ronell: We have to understand what education implies. To educate means to pull out of the other. There’s a pulling, there’s a little violence. I’m sure that education does take place without authority, if we understand by that a certain, measurable, examinable, testable level of acquisition and performance. However if you want to truly inspire, to accelerate and quicken and enliven the pulse of the student body, then authority would probably be an important premise.

Saison 2 - Rencontres et textes

Saison 1 - Les textes

En partenariat avec la


Institution incontournable de la scène culturelle à Lyon
, la Villa Gillet rassemble artistes, écrivains et chercheurs du monde entier pour nourrir une réflexion publique autour des questions de notre temps à l'occasion de conférences, débats, tables rondes, et lectures.



Du 17 au 30 novembre, penseurs, chercheurs, décideurs, entrepreneurs, acteurs de la vie publique et artistes iront à la rencontre du public, à Lyon, Saint-Etienne, Chambéry ou Grenoble, pour nous inviter à interroger le monde d’aujourd’hui en replaçant les sciences humaines au cœur du débat citoyen.


 
 
Mise à jour le 8 septembre 2016
Créé le 2 décembre 2014
ISSN 2107-7029
DGESCO Clé des Langues