Only martyrs know neither pity nor fear. Believe me, the day when the martyrs are victorious will be the day of universal conflagration". Jacques Lacan made this gloomy prophesy back in 1959: but doesn't it also apply to our own time? Faced with a rise in attacks around the world, can we really just blame the 'radicalization of' Islam'? What hope is there for the alienated youth, as the wars that have ravaged the Middle East spill out across the globe? For Alain Bertho, the mounting chaos we see today is above all driven by the weakening of states' legitimacy under the pressure of globalization. Add to this the hypocrisy of the elites who beat the drum of 'security measures', even as they sow the seeds of violence around the world. This disorder is the swamp of despair which can only produce fresh atrocities. Today's youth are the lost children of neoliberal globalization, the inheritors of the political and human chaos it produces. When they find it easier to imagine the end of the world than the end of capitalism, their revolt tends to take the paths of martyrdom and despair. The closing of the revolutionary hypothesis allows only fury. The answer, Bertho argues, is a new radicalism, able to inspire a collective hope in the future.
Exploring the fury of the young in a world or crisis that seems to offer no alternatives "Only martyrs know neither pity nor fear. Believe me, the day when the martyrs are victorious will be the day of universal conflagration". Jacques Lacan made this gloomy prophesy back in 1959: but doesn't it also apply to our own time? Faced with a rise in attacks around the world, can we really just blame the 'radicalization of' Islam'? What hope is there for the alienated youth, as the wars that have ravaged the Middle East spill out across the globe? For Alain Bertho, the mounting chaos we see today is above all driven by the weakening of states' legitimacy under the pressure of globalization. Add to this the hypocrisy of the elites who beat the drum of 'security measures', even as they sow the seeds of violence around the world. This disorder is the swamp of despair which can only produce fresh atrocities. Today's youth are the lost children of neoliberal globalization, the inheritors of the political and human chaos it produces. When they find it easier to imagine the end of the world than the end of capitalism, their revolt tends to take the paths of martyrdom and despair. The closing of the revolutionary hypothesis allows only fury. The answer, Bertho argues, is a new radicalism, able to inspire a collective hope in the future.
Interest in the study of national identity as a collective phenomenon is a growing concern among the social and political sciences. This book addresses the scholarly interest in examining the origins of ideologies and social practices that give historical meaning, cohesion and uniqueness to modern national communities. It focuses on the various routes taken towards the construction of cultural authenticity as an inspirational purpose of nation-building and reveals the diversity of the themes, practices and symbols used to encourage self-identification and communality. Among the techniques explored are the dramatization of suffering and tragedy, the exaltation of heroes and deeds, the evocation of landscape, nature and the arts and the delimitation of collective values to be pursued during reconstruction in post-war periods.
The third part applies quantitative techniques to problems in finance and economics, such as hedging of options, inflation targeting, and equilibrium asset pricing. The fourth part considers a series of problems in production systems. Optimization methods are put forward to provide optimal policies in areas such as inventory management, transfer-line, flow-shop and other industrial problems. The last part covers game theory. Chapters range from theoretical issues, to applications in politics and interactions in franchising systems.
The world is changing fast and politics are changing with them. Throughout history, times of change are marked by great leaders changing the world for the better. Our world today is in crisis. There is a need for a new generation of politicians to change the world, and they seem to appear, with a new style to how they think and how they behave, and Emmanuel Macron could very well be a prototype. Macron Unveiled examines Macron's first four years as France's president, scrutinizing Macron's personality, his way of solving problems, his sources of inspiration, his mistakes, his difficulties, as well as the impact he may already have had in his country, in Europe, and the world. New leaders with a modern approach to politics are quickly emerging, and despite having limited political experience, they are facing the challenges of today head on. As the world moves on from the impact of President Trump, there is a growing interest in world affairs what leadership will look like tomorrow. New ideas and new ways of doing things are changing the political landscape. As a former French Diplomat, psychologist, and political coach, Alain Lefebvre is uniquely positioned to explain the French perspective to international audiences. He brings careful analysis and historical context to Macron's time in office and presents the information in a way that will helps readers gain a better understanding of who Macron is as a man, a leader, and a prototype for the next generation of political leaders.
L'ancien patron de la rédaction du "Journal du dimanche" et de"Paris Match" revient sur les circonstances de son licenciement de "Paris Match" en 2006.
Corbin recreates the life and world of a man about whom nothing is known except for his entries in the civil registries and historical knowledge about the times in which he lived: Louis-Francois Pinagot, a forester and clog maker who lived during the heart of the nineteenth century--the age of Romanticism, of Hugo and Berlioz--from the Napoleonic Wars to the Third Republic.
The second volume in an ongoing series of English translations of de Benoist's works is an examination of the origins of the concept of human rights in European Antiquity, in which rights were defined in terms of the individual's relationship to his community and were understood as being exclusive to that community alone.
Corbin argues that with few exceptions people living before the eighteenth century knew nothing of the attractions of the coast, the visual delight of the sea, the desire to brave the force of the waves or to feel the coolness of sand against the skin. The image of the ocean in the popular consciousness was coloured by Biblical and mythical recollections of sea monsters, voracious whales, and catastrophic floods. It was perceived as sinister and unchanging, a dark, unfathomable force inspiring horror rather than attraction. These associations of catastrophe and fear in the minds of Europeans intensified the repulsion they felt towards deserted and dismal shores.
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