scholarly journals Avant-propos

2005 ◽  
Vol 3 (1-2) ◽  
pp. 7-8 ◽  
Author(s):  
Fernand Dumont ◽  
Yves Martin

Il convient de féliciter les organisateurs de ce colloque d'avoir inscrit, en tête du programme, un exposé de l'état actuel des recherches sur le régime français. Pour comprendre la société canadienne-française d'aujourd'hui, il est essentiel en effet de remonter à l'époque déjà lointaine où s'est formée cette société. Mais, par suite de l'abondance même des études consacrées à la Nouvelle-France, il n'est pas facile de faire le partage entre les connaissances acquises et les connaissances à acquérir. Pour donner une idée exacte de la situation, il eût fallu lire une quantité énorme de volumes, d'articles de revue et de thèses manuscrites. Or, dans mon inventaire, je m'en suis tenu délibérément aux ouvrages publiés en librairie, sans toutefois négliger entièrement les articles de revue. C'est dire les limites de cet exposé, qui risque de ne donner, à la question posée, qu'une réponse partielle. D'autant plus que le sujet qu'on m'a confié est très vaste. Pour le traiter d'une façon un peu complète, il faut faire l'inventaire des études portant sur chacun des aspects principaux de la vie canadienne au XVIIe et au XVIIIe siècle : vie politique, vie économique, explorations, vie religieuse, vie sociale. Est-il nécessaire d'ajouter que ces divisions, utiles pour les fins de notre enquête, ne correspondent guère à la réalité de la vie, laquelle ne se cloisonne pas en sections étanches.

Criminologie ◽  
2005 ◽  
Vol 18 (1) ◽  
pp. 7-18 ◽  
Author(s):  
André Lachance

The article examines certains aspects of the social control in Canadian society during the French régime in the xvmth century. Based on the finding that the number of cases that went before the king's court for certain types of crime was relatively small, the author concludes that social control was exercised more by the society itself than by its institutions. The justice apparatus had little control over the Canadian people as a whole, due to its lack of sufficient peace officers, the tremendous size of the country and its meagre and scattered population. It was the elite, as models anddefiners of the norms, and the family, as the principal instrument in the regulation of conduct, that played an important role in the social control of Canadian society. It was this system that enabled XViUth century Canada to maintain a very low rate of what we considered serious crimes.


Moreana ◽  
1973 ◽  
Vol 10 (Number 38) (2) ◽  
pp. 43-54
Author(s):  
Jean-Claude Margolin
Keyword(s):  

Moreana ◽  
1981 ◽  
Vol 18 (Number 70) (2) ◽  
pp. 53-54
Author(s):  
Jacques Gury

Gesnerus ◽  
2004 ◽  
Author(s):  
Séverine Pilloud ◽  
Stefan Hächler ◽  
Vincent Barras
Keyword(s):  

2013 ◽  
pp. 40-47
Author(s):  
Geneviève Di Rosa

In the 18th century, the Bible felt the full force of criticism by radical Enlightenment thinkers who read it piece by piece and denounced the process of its creation as an imposture – thus extending the break initiated by moral and historical critiques of the previous century. In doing so, they nevertheless failed to grant it the literary status of a “profane work”. Yet, Rousseau, who produced a literary rewriting of the Book of Judges with his Levite of Ephraim, pondered over the violence inflicted on biblical intertextuality during his exile in Môtiers: in his Letters Written from the Mountain, he compared it to the violence caused to his own literary works. By draw-ing this parallel, he opened a reflection on the different manners of reading a text, as well as the possibility of regulating the reader’s violence through proposing an ethics of literary reception. Analogy might not work as a substitute; however, it enabled Rousseau to go beyond the mistreatment which anti-philosophers or philosophers inflicted on his works, by giving, among other things, an autobiographical orienta-tion to his writing: one in which the author is ready to take responsibility for giving himself to the reader. The ambivalence of the sacred and the profane, the perception of a common essence of religion – defined either by sacrifice or gift – were thus what helped Rousseau invent the autobiographical pact.


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