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Spectacle "But always come back time ..." – 2th Regiment Etranger d & rsquo; Infantry (1991)

Spectacle "But always come back time… "- 2nd Foreign Infantry Regiment (1991) from Emmanuel Di Rossetti sure Vimeo.

The 31 August 1991, 2nd Infantry Regiment celebrated abroad in exceptional cinéscénie its 150th anniversary, the Battle ofEl Moungar and return of the Daguet operation, the first Gulf War. 30 000 nîmois spectators attend this event which began the day with the legionaries dressed in authentic costumes themselves in circumstances and decorations from different eras, and will continue into the night with the actual show played by François Gamard, Jerome Paulmier and Richard Bohringer1 in front of the stage Costieres (180 meters from scene!).

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Claude Bruaire

La douleur désigne la sensationnégativedans l’agression qui affecte l’être par le corps. On emploie le mot pour l’agression localisée, en vivacité variable, réservantsouffranceà l’épreuve de tout l’être, atteint en sa profondeur, dans son être personnel.

Une éthique pour la médecine. De la responsabilité médicale à l’obligation morale. Éditions Fayard.

Diversity (suite)

… Sounge i felibre esteba… I think of Félibres… It is characteristic of good craftsmen Miscellaneous, but to return the well end for end. Would it ever reached ? This is the ruin, the death. It is always reborn : back suddenly, when in front tends her arms.

However, over there, Boissiere wrote : the Buddha, Cemetery Annam, etc.

In 96, a year before his death, admirable to exotic countdown :

Today, tired of waiting for the kiss of the Sirens - My Flesh tired returns to hometown - where the echo of the world still fascinates me…

Over there, wandering, smoke writhe : They are former desires, old sins that burn… .

Victor Segalen, Test for the exotic, An aesthetic of Miscellaneous, Editions Fata Morgana.

Diversity

I do not know, if like me, hear the word diversity (which replaced the word Other) provokes you start nausea. Victor Segalen is an author who acts as a remedy for this up-the-heart.

Beautiful example Jules Boissiere who, provençale, félibre, wrote his best to félibriens in Hanoi.

Here the diversity, which plunges itself to accommodate another. political discourse that only the word the diversity mouth grow a great void before them and agitate with the more daring they try to persuade and convince, but they lost consciousness they denature and violent whenever they mention the name.

It is possible to speak of diversity in being self-listening, its inmost. That's what being sensitive to various. Those who gorge themselves without various accomplish this effort are simply disguised internationalist.

Victor Segalen, Test for the exotic, an aesthetic of various. Editions Fata Morgana.

Please craftsman

monastic prayer of the twelfth century
Teach me, Lord, to make good use of the time that you give me to work…
Teach me to unite in haste and slow, serenity and fervor, zeal and peace. Help me from the book. Help me in the heart of toil… And especially yourself corrects gaps of my work : Lord, throughout labor of my hands leaves Thee grace to tell others and a failure to me to talk myself.

Guard me hope for perfection, otherwise I would lose heart. Keep me in the impotence of perfection, otherwise I would lose pride…

Lord, never let me forget that all work is empty except where there is love…

Lord, Teach me to pray with my hands, my arms and all my strength. Remind me that the work of my hands belongs to you and it is up to me to make you in the giving… What if I am to please others, as the flower of grass I fanerai evening. But if I do it for the love of good, I will dwell in the well. And the time to do good and your glory, is immediately.

Amen

Antigone, rebellious and intimate (7/7. love)

7th and final part: love

The desire of Antigone's family, she will not let her brother unburied; Créon, his, wants to assert itself as king and shows its power. Antigone favors family ties who embody love and reveal a be. Creon sits his power by signing an act of law must establish its authority. The same word characterizes their action: desire. But desire does not recognize the desire in the other, we could believe, especially if one is trying to flatter the desire for himself, that desire any desire he meets knights. Between Creon and Antigone, it is the measure of desires that counts. Face to face, Antigone and Creon will increase the extent of their desires adversity they encounter. But the source of the desire of Antigone is it still understandable today? Indeed, the desire of Antigone, this desire that is based on justice, justice done and visited the remains of his brother and the gods, This desire makes sense, because it is community, it is part of a city and a family, reduced vision of the city, and a belief, Antigone leans to the gods to challenge Creon. Antigone does not express a personal desire, defends an eternal law, she defends her duty to tell, to proclaim the front of any power that would think over it. Since when do we hear most anyone themselves up in public places to proclaim his duty cost him his life? The worst? We got used to the silence, this resignation, transcendental laws do not tell us much left, So nothing comes overhang and thus correct the laws that pass before us and surround us like rubbish in a stream of water. Communities that strengthened the individual within a space that protected him and allowed him to grow were shattered. The individual now looks like a crazy electron that can be built as wind gusts that exhaust and catch you off guard and the ever fade to taste the meaning of his life. Social life is based on the law and the only right, but in a place without geography composed of people above ground all rights are equal and crush in a heinous mess. Creon has the power. Antigone is the daughter of Oedipus. At a time when it is no more than having, to own, to acquire, Antigone weighs - since we must assess - little. The methodical destruction of all metaphysics amounts to a crime against humanity. Perhaps the greatest the world has known. Since a click, I can acquire all I have no need to know my desire to satiate. It is also understood that this individual desire that nothing protects his appetite accepts no limits, especially not the one posed by others; then comes in envy, misguided desire, defile.

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Test for the exotic

Can feel the difference that those who have a strong Individuality.

Under the law : any thinking subject assumes an object, we must ask that the notion of difference immediately implies an individual starting point.

Let them fully taste the wonderful feeling, who feel that they are and what they are not.

The exoticism is not this kaleidoscopic state of the tourist and the poor spectator, but lively and curious reaction to the choice of a strong individuality against an objectivity which it perceives and savored the distance. (The feelings of exoticism and individualism are complementary).

The exoticism is not an adaptation ; is not a perfect understanding outside yourself that étreindrait itself, but the acute and immediate perception of an eternal incomprehensibility.

Let us start with the confession of impenetrability. Do not flatter ourselves to assimilate the manners, races, the Nations, others ; but to us not being able éjouissons never ; thus reserving the perdurabilité fun to feel Miscellaneous. (Here could put that doubt : increase our ability to perceive the Other, Is our personality shrink or expand ? Do steal something or make it larger ? No doubt : it is abundantly rich, the whole Universe. Clouard well said : “this naturalism, we see that this is not our humiliation, nor our dispersion, nor would obtain an advantage at the expense of the nature of human personality, it's expanded empire of the mind to the world.”).

Victor Segalen, Test for the exotic, an aesthetic of various. Editions Fata Morgana.

The man and the animals Aristotle

Hence the obvious conclusion, the state is a fact of nature, naturally man is a sociable, and he that remains wild by organization, and not the result of chance, is certainly, or be degraded, or be greater than the human species. It is to him that we could address this reproach Homer : “Without a family, lawless, homeless…” The man who is by nature such as that of the poet breathe the war ; because it would be incapable of any union, like birds of prey.

If man is infinitely more sociable than bees and other animals that live in troops, it is obviously, as I have often said, that nature does nothing in vain. Or, it gives the floor to men only. The voice may well express the joy and pain ; as she does not lack other animals, because their organization is going to feel these two diseases and to communicate. But the word is made to express the good and evil, and, thence also, the just and the unjust ; and man is special, among all animals, that only he sees the good and evil, the just and the unjust, and all the same feelings, that by partnering precisely are the family and the state.

There is no doubt that the state is naturally above the family and each individual ; because all necessarily prevails over the part, since, all once destroyed, there are more parts, more feet, more hands, if not by pure analogy of words, as they say a stone hand ; for the hand, separated from the body, is as little a real hand. Things are generally defined by the acts they perform and those they can accomplish ; when their previous ability ceases, one can no longer say that they are the same ; they are only included under one name.

This proves the natural necessity of the state and its superiority over the individual, is that, if we do not admit, the individual can then be sufficient in itself in isolation at all, and the rest of the parts ; or, one that can not live in society, and independence has no needs, that one can never be a member of the State. This is a crude or a god.

Nature instinctively impels all men to political association. The first to the institute gave a great service ; car, if the man, reached its perfection, is the first animal, it is also the last when he saw without laws and without justice. There is nothing more monstrous, indeed, the armed injustice. But man has received from nature the weapons of wisdom and virtue, it is especially used against his evil passions. Without virtue, it is the being most evil and most ferocious ; it has only brutal outbursts of love and hunger. Justice is a social necessity ; because the law is the rule of the political association, and the decision of the just is what constitutes the right.

Aristotle, Policy. I.9-13

Antigone, rebellious and intimate (5/7. The authority)

image

5nd part : The authority

In ancient Greece, men know and recognize in the eyes of their families, their relatives, their community. Women reserve the mirror that is out of the beauty, femininity, seduction. The reflection is everywhere. "There is no place that sees you," wrote Rilke. Can we exist without reflection ? Can one be aware without knowing ? The man should not see in the mirror for fear of being absorbed by its image. This image that manages to make us forget that we are here. If we think that we see, we hear, it resonates in us, and also the dream. Our image escapes us as soon as we see it. So the woman fits into the mirror when the man could lose its foundations. The dream, binomial memory, conceals time and numbs. What do we see when and ? The look and reflect and fantasy intermingle and can not be separated. See and experience merges with the Greeks. See, know ... but not too much, for if man is a marvel, in the direction of an incident, a fascinating fracture, it also contains its own terror, it exterminates and torture, and it is the only "animal" in this case.

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