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This is based on a true story. In the thirties, Marseille, rebellious and radiant, was contaminated with bloodshed between Italian mobsters and forthcoming Corsican Mafia. The city, a colorful melting pot of cultures, was founded by Greek settlers who first named it Massalia (circa 600 BC). In the sixties, a young orphan raised by a humble Italian family was confronted with the passing of his foster mother. Mayhem follows as the child becomes defiant towards the institution and stroll the city’s narrow streets in search of the true meaning of his youth. As a dark cloud shares his confusion, the young man is struck with another chance at salvation in a form of invitation to move to South America. From the concrete jungle to the Amazonian jungle, he rediscovers himself, face-to-face with animal cruelty, racism, and intolerance from the civilization of domestication. According to a Spanish legend, the Holy Grail’s whereabout had been engraved inside a massive bell lost deep inside the Guyana forest by the conquistadors. The thrilling experience will plunge the teenager inside the fathomless wild to prove once more how unpredicted life remains. After the lingering excitement fades away, he revisits the cradle of his affliction, back to the ruthless streets of Marseille.
Tells the story of the birth of the building trades as represented in the Gothic cathedrals and castles erected in medieval western Europe, discussing the development of the tools and techniques that enabled them to be built.
Located south of Cairo, Saqqara, the principal necropolis of Memphis, is a privileged site in Egyptian history. There, Egyptian and foreign Egyptologists have made many discoveries, in particular French archaeologists: Auguste Mariette, Gaston Maspero, and Victor Loret in the past, Jean-Philippe Lauer, who passed away at the dawn of his one hundredth year (2001), and in these last decades, Jean Leclant, founder of the French Archaeological Mission of Saqqara." "In this distinguished line of egyptologists, Alain Zivie and his team of the French Archaeological Mission of the Bubasteion have spent the last twenty-five years examining, from the sands of Saqqara, a major New Kingdom cemetery that was later transformed into catacombs of cats. They have brought to light the tomb of the vizier 'Aper-El, with its burial treasure, and those of the painter Thothmes, of Maia, the foster mother of Tutankhamun, of an ambassador of Ramesses II, of the scribe of the Aten treasury in Memphis, and of others, as well." "Presenting the archaeological, historical, and artistic consequences of these investigations and these discoveries, the egyptologist here takes an approach that is sensitive to an authentic scientific adventure. To do this, he also uses and comments on a long series of beautiful photographs by Patrick Chapuis, in which we discover the works and the days, as well as the joys, of an entire team."--BOOK JACKET.
Overcoming vertigo — and countless injuries which left him officially 60% disabled — the 'Real Spiderman' has scaled over 70 skyscrapers worldwide: from the Petronas Towers in Malaysia to Taipei 101, from Chicago's Sears Tower to Canary Wharf in London. Reward and punishment have been received in equal measure — the flamboyant Frenchman has gained international fame and raised thousands of pounds for charity, but has also been arrested, beaten and prosecuted. Many people ask whether it is madness to undertake such perilous ascents without using safety equipment. But in Alain Robert's view, it is madness not to follow your dreams! This is the inspiring story of a man who has conquered fear and exceeded his own limits: the world's greatest urban climber.
Inspired by analogies betwen the construction of heresy and the representation of madness described by Michael Foucault in in Histoire de la folie à l'âge classique (Madness and Civilization), The Notion of Heresy in Greek Literature in the Second and Third Centuries demonstrates how the concept of heresy emerges in the work of Justin Matyr. It shows that this invention created a concept capable of dominating every current suspected of endangering ecclesial harmony, and transformed the tradition of Greek historiography of philosophical schools by combining it with the apocalyptic theme of diabolical conspiracy. Le Boulluec examines how this model is refined by Irenaeus, then modified by Clement of Alexandria and Origen. First published in 1985 as d'hérésie dans la littérature grecque (IIe-IIIesiècles), this newly translated work includes a substantial new introduction surveying literature in the previous decades. In line wth Walter Bauer's pioneering book, which overturned the confessional model making heresy a later falsification of orthodoxy, it shows that the notion of heresy was invented in the second century and then refined in order to remove all legitimacy from diversity and pluralism in the fields of doctrine and practice. Le Boulluec studies rhetorical practices and polemical assimilations to highlight key debates on the relationship between philosophy, Christianity, and Judaism, and to examine the conflict of interpretations that drive the exegesis of the Bible in constructing an orthodoxy.
The arrival of Augustin Meaulnes at a small provincial secondary school sets in train a series of events that will have a profound effect on his life, and that of his new friend François Seurel. It is Seurel who recalls the impact of le grand Meaulnes, disruptive and charismatic, on his schoolmates, and the encounter that is to haunt them both. Lost, and alone, Meaulnes stumbles upon an isolated house, mysterious revels, and a beautiful girl. When he returns to Seurel it is with the fixed determination to find the house again, and the girl with whom he has fallen in love. But the dreamlike days in the lost domain are evanescent, and Meaulnes is torn between his love and competing claims of loyalty and friendship. Alain-Fournier's lyrical novel captures the painful transition from adolescence to adulthood without sentimentality, and with heart-wrenching yearning. Romantic and fantastical, it is the story's ultimate truthfulness about human experience that has captivated readers for a hundred years. In her Introduction to this centenary edition, Hermione Lee considers the qualities that have established its reputation.
Bonté III was five years old. A cow at that age is at her prime. Prime is an accounting term. A dairy farm is a business and must be managed as such. From this perspective, Bonté III’s days were numbered. Numbered is not an empty word. She had been a good representative of her breed. A cow, after all, has no need to try to be a cow. Her life is that of a cow: a predetermined cycle that is easily reflected on a balance sheet. She eats. She drinks. She ruminates. She urinates. She defecates. All this has a cost. She ovulates. She bears a calf. She gives birth. She produces milk. All this brings money. [...] Tit for tat. The only thing left to do for Bonté III was to call the butcher. The Fate of Bonté III is a story of love and loneliness with colourful characters, a reflection on life and the vital need to be useful to someone or to something.
Part prophecy and part erotic fantasy, this classic tale of otherworldly depravity features New York itself—or a foreigner's nightmare of New York—as its true protagonist. Set in the towers and tunnels of the quintessential American city, Alain Robbe-Grillet's novel turns this urban space into a maze where politics bleeds into perversion, revolution into sadism, activist into criminal, vice into art—and back again. Following the logic of a movie half-glimpsed through a haze of drugs and alcohol, Project for a Revolution in New York is a Sadean reverie that bears an alarming resemblance to the New York, and the United States, that have actually come into being.
An authority on Hinduism and renowned for his directorship of the Institute of Comparative Music Studies in Berlin and Venice, Alain Daniélou's memoir is as vivid, uninhibited, and wide-ranging as one is ever likely to ever encounter
From the author of The Architecture of Happiness, a deeply moving meditation on how we can still benefit, without believing, from the wisdom, the beauty, and the consolatory power that religion has to offer. Alain de Botton was brought up in a committedly atheistic household, and though he was powerfully swayed by his parents' views, he underwent, in his mid-twenties, a crisis of faithlessness. His feelings of doubt about atheism had their origins in listening to Bach's cantatas, were further developed in the presence of certain Bellini Madonnas, and became overwhelming with an introduction to Zen architecture. However, it was not until his father's death -- buried under a Hebrew headstone in a Jewish cemetery because he had intriguingly omitted to make more secular arrangements -- that Alain began to face the full degree of his ambivalence regarding the views of religion that he had dutifully accepted. Why are we presented with the curious choice between either committing to peculiar concepts about immaterial deities or letting go entirely of a host of consoling, subtle and effective rituals and practices for which there is no equivalent in secular society? Why do we bristle at the mention of the word "morality"? Flee from the idea that art should be uplifting, or have an ethical purpose? Why don't we build temples? What mechanisms do we have for expressing gratitude? The challenge that de Botton addresses in his book: how to separate ideas and practices from the religious institutions that have laid claim to them. In Religion for Atheists is an argument to free our soul-related needs from the particular influence of religions, even if it is, paradoxically, the study of religion that will allow us to rediscover and rearticulate those needs.
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