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Literature, Sound and the Egyptian Uprising par Jumana Bayeh, publié le 12/01/2023: Egypt's Arab Spring was experienced as a mediated event in two notable ways. First, in the immediate successes of Tahrir Square, Facebook was heralded as a fundamental agent of the uprising and responsible for the fall of Mubarak. Second, the failure of the 'Spring' with the election of an Islamist and a counter-revolution that saw the rise of a military dictatorship, news reports sought to make sense of the country's rapidly flailing political fortunes. Missing from both these forms of mediation are the voices of the rioters, their coordinated spontaneity and their very acts of resistance. While numerous images of the protests were captured, individual stories and lives were drowned out by the raucous cacophony of the masses. Assuming an extended view of the media terrain that recorded the uprising, this seminar seeks to recover the lost voices of Egypt's Arab Spring. It focuses on two novels by Robert Omar Hamilton and Yasmin El Rashid to drill down into how intimate stories and individual voices provide an alternative method to inform our knowledge of crowd violence. It will illustrate how narrative discourses can contribute in critical and strategic ways to reclaiming what has been lost or unheard in the seeming media decadence that characterised the uprising.

“Captives of ignorance”? Women, education and knowledge in the Victorian period par Véronique Molinari, publié le 30/12/2020: [Article] This article provides an overview of the different ways in which women were educated in the Victorian period, from home-schooling to private day-schools and boarding schools. While the campaign for educational reform was seen, within the context of the Industrial Revolution and the growing feminist movement, as a key to freedom, improvements in female education were also met with resistance.

Images of Erudite Femininity. Capturing the learned/knowledgeable woman in the 19th-century visual arts (part 1: Pre-Raphaelite artists' male perspective) par Virginie Thomas, publié le 30/12/2020: [Fiche] Very few representations of female knowledge can be found in Pre-Raphaelite paintings without them being imbued with a threatening dimension. Female knowledge is necessarily associated with the representation of a domesticated woman, echoing the recommendations of the time defined, for example, by John Ruskin in Sesame and Lilies. On the contrary, the aim of the pictures of learned women was to send a warning against the deadly potential of woman's unwonted curiosity through the use of mythological figures, such as Pandora, Psyche or Cassandra, ultimately leading to the lurking image of the castrating prophetess or sorceress.

A voice and a place of one’s own: women, knowledge and empowerment in Charlotte Brontë’s Jane Eyre par Christine Vandamme, publié le 30/12/2020: [Article] The article deals with women and knowledge in Charlotte Brontë’s Jane Eyre (1847). The novel was quite revolutionary in its time for its strong assertion of female agency and self-empowerment and a keen perception of power dynamics inherent in the definition of gender and gender roles. However considering Jane Eyre through the sole prism of a novel of emancipation only dealing with women’s rights and aspirations would be reductive. Jane Eyre’s fiery narrative is a strong plea against all forms of intersectional oppression in Victorian times despite its own unconscious bias relative to ethnicity and the colonial question notably.

Images of Erudite Femininity: Capturing the learned/ knowledgeable woman in 19th-century visual arts (part 2: Pre-Raphaelite artists' female perspective) par Agathe Viffray, publié le 30/12/2020: [Fiche] Pre-Raphaelite women artists assimilated the type of the erudite woman that had been forged by their male counterparts: they complied with the canon, yet slightly shifted it by softening the usual rejection of the learned woman and emphasising the idea of freedom linked to the possession of knowledge. From the (twin) figures of the governess and the Angel in the House (two forms of possession of knowledge deemed acceptable for women by Victorian society) to the image of the sorceress (the embodiment of Evil), by way of the representation or lack of representation of the professional scholar woman, we shall endeavour to embrace the different types of knowledgeable women created by women artists in 19th-century British art.

Joshua Cohen: W.I.K.I. par Joshua Cohen, publié le 20/12/2019: Every year, the English-speaking writers invited to the Assises Internationales du Roman write the definition of a word of their choice.

Nature after Wordsworth in Dance of the Happy Shades by Alice Munro par Christine Lorre-Johnston, publié le 01/03/2016: Alice Munro has acknowledged the influence of Wordsworth’s works and ideas on her own outlook, particularly where the idea of nature is concerned. Yet this cultural link has seldom been explored. Starting from this observation, this article proposes a few research directions by examining the concept of nature in Munro’s first collection of short stories, Dance of the Happy Shades (1968), successively as an experience of “the call of the wild,” then in the form of geology, and last, as overall framework for contemporary ecological changes.

Ireland’s political life during the Famine: Election, constitutionalism and revolution par Anne-Catherine de Bouvier, publié le 07/03/2015: This article aims at exploring the available means of political response in Ireland to the issue of the Famine. What comes first to mind is the case of the representative function, democratic, or approximately so, by the standards of the day; i. e., parliamentary activity. Compiling the records of all individual Irish MPs in Parliament over the period is a tempting intellectual task but clearly beyond the scope of this paper; instead, I approach electoral activity during the period, since elections provide the opportunity of assessment of past contributions, and of confrontation. In the specific context of the Famine, theoretically at least, Irish MPs at Westminster were instrumental in bringing about a better knowledge of what was going on – and indeed some did so in quite a sustained, articulate, and often humane manner. Conversely, elections are moments in a country’s life when voters can take their representatives to account; and clearly, there was much to account for.

Secularity in Indian History par Sudipta Kaviraj, publié le 12/01/2015: 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.

Barbie Zelizer on the power of images par Barbie Zelizer, Clifford Armion, publié le 06/01/2014: Barbie Zelizer is a Professor of Communication, and holds the Raymond Williams Chair of Communication and is Director of the Scholars Program in Culture and Communication at the Annenberg School for Communication, University of Pennsylvania. A former journalist, Professor Zelizer's work focuses on the cultural dimensions of journalism, with a specific interest in journalistic authority, collective memory, and journalistic images in times of crisis and war. She also works on the impact of disciplinary knowledge on academic inquiry.

In Praise of Babel par Robyn Creswell, publié le 22/11/2013: Like Jewish and Christian commentators, Muslim exegetes understood the Babel story to be a parable of how mankind’s hubris, in the form of a desire for knowledge or an attempt to reach the heavens, leads to divine punishment. The subsequent confusion of human idioms and scattering of peoples is a second fall from grace, an expulsion from the paradise of monolingualism. Henceforth, translation becomes at once necessary and impossible—impossible in the sense that no translation could ever match the transparency of the original Ur-Sprache. So the Islamic tradition, like the Judaic one in particular, comes to bear a tremendous nostalgia for the lost language of Eden.

Translation as Muse: Muse as Teacher par Mary Jo Bang, publié le 15/11/2013: how can reading not add to one’s experience, and in turn influence a person’s writing? And wouldn’t translation especially affect the brain, since translation involves the closest sort of reading, one where the mind simultaneously reads for meaning and tries to access the equivalent word or expression in another language. Wouldn’t reading the word “pelle” in Italian similarly send a message to the brain to access the synaptic record of all past sensory experience having to do with leather: black jacket, kid gloves, car seat, red belt with an alligator buckle, toy-gun holster, shoe shop. Wouldn’t the experiential knowledge of how those various leathers felt be carried along as the translator toggled between two different linguistic systems? And of course each of those leather memories would be connected to other associational memories, some quite rich in subjectivity.

Going Solo par Eric Klinenberg, publié le 19/02/2013: About five years ago I started working on a book that I planned to call ALONE IN AMERICA. My original idea was to write a book that would sound an alarm about a disturbing trend: the unprecedented rise of living alone. I was motivated by my belief that the rise of living alone is a profound social change – the greatest change of the past 60 years that we have failed to name or identify. Consider that, until the 1950s, not a single human society in the history of our species sustained large numbers of people living alone for long periods of time. Today, however, living alone is ubiquitous in affluent, open societies. In some nations, one-person households are now more common than nuclear families who share the same roof. Consider America. In 1950, only 22 percent of American adults were single, and only 9 percent of all households had just one occupant. Today, 49 percent of American adults are single, and 28 percent of all households have one, solitary resident.

Power – which powers? par Mathieu Potte-Bonneville, publié le 21/01/2013: To read, thirty-five years later, the essay that Jean Baudrillard published on Michel Foucault’s The Will to Knowledge is an odd experience : not only because many aspects of this intellectual fight are now litteraly archeological, in the usual sense of this word (if we haven’t forgotten Foucault, we hardly remember that time, when sexual liberation was a motto so important that interpreting it was a path to understand the whole society) ; but also because the two authors were talking and thinking in the name of a future that is now our past, or at least the shadow of our present.

What Does a New Yorker Think When He Bites into a Hamburger? par Caroline Heinrich, publié le 20/11/2012: What do you think of when you bite into a hamburger? Mmm, how delicious? Oh boy, this is bad for me? Or: I hope I won’t make a mess. Or perhaps you don’t want to think about anything at all? Maybe you are just thinking, “What a crazy question!”? Or are you trying to figure out what this crazy question has to do with philosophy and, particularly, with Baudrillard’s thought?

The Neurosciences and Literature: an “exquisite corpse” or a “meeting of the minds”? par Lionel Naccache, publié le 16/02/2012: In the context of the Walls and Bridges project in New York, a meeting has been organized for October between an American novelist - Siri Hustvedt - and a French neuroscientist on the topic of "fiction," both mental and literary. This will obviously be the time to ask ourselves: can we imagine a promising future for meetings between the neurosciences of cognition and the world of literary creation? Is this merely the random juxtaposition of two terms to which we are attached, or the genuine dialectical culmination of self-consciousness? An amusing, trendy quid pro quo, or a key moment in our knowledge of ourselves as tale tellers?

Akeel Bilgrami - Politics, Nature, and Enchantment par Akeel Bilgrami, publié le 14/01/2011: Akeel Bilgrami, directeur du Heyman Center for the Humanities (Columbia), est une figure centrale de la philosophie contemporaine du langage et de l'esprit. Ses ouvrages, Belief and Meaning (Blackwell, 1992) et Self-Knowledge and Resentment, ont connu un grand succès aux États-Unis. Portés par une démarche philosophique originale et singulière, ils proposent un nouveau cadre de pensée. Après s'être intéressé aux questions de la connaissance de soi et l'intentionnalité, Akeel Bilgrami bouscule les manières de penser la nature et les relations que l'homme entretient avec elle.

An interview with Akeel Bilgrami on environmental ethics par Akeel Bilgrami, Clifford Armion, publié le 14/01/2011: Akeel Bilgrami, directeur du Heyman Center for the Humanities (Columbia), est une figure centrale de la philosophie contemporaine du langage et de l'esprit. Ses ouvrages, Belief and Meaning (Blackwell, 1992) et Self-Knowledge and Resentment, ont connu un grand succès aux États-Unis. Portés par une démarche philosophique originale et singulière, ils proposent un nouveau cadre de pensée. Après s'être intéressé aux questions de la connaissance de soi et l'intentionnalité, il bouscule les manières de penser la nature et les relations que l'homme entretient avec elle.

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