• «?Je me suis reconstruite petit à petit. Un jour, j'ai retrouvé un ami d'enfance grâce aux réseaux sociaux. Il est venu me voir souvent. Un jour, il m'a fait une prière de guérison, nous étions en juin 2009, ce fut une expérience indescriptible : je me suis d'abord sentie comme si j'étais sous une tonne de béton, puis à un moment j'ai pleuré, pleuré sans rien contrôler, et j'ai eu l'impression d'être libérée, de voler, légère comme une plume.?» Enfant non désiré, Katarina souffre depuis toute petite d'un cruel manque d'affection. Toute jeune, elle est violée par son père. Elle se confie à sa mère, mais l'affaire est classée sans suite car son père est malade et elle doit continuer à endurer de nouveaux sévices. Ce drame odieux la laisse traumatisée pour le restant de ses jours. Ne pouvant plus vivre chez sa mère alcoolique, elle s'installe chez ses grands-parents qui la traitent comme Cosette. Grâce à sa passion pour l'équitation, elle entame une difficile construction de soi, mais ne rencontre que des partenaires violents, avec lesquels un équilibre est impossible à trouver. Elle prend la plume pour raconter sa tragique histoire à sa fille, afin que celle-ci connaisse ses origines. Ce lien qui l'unit à son enfant constitue sa seule planche de salut.

  • When the Romans adopted Greek literary genres and artistic techniques, they did not slavishly imitate their models but created vibrant and original works of literature and art in their own right. The same is true for philosophy, notwithstanding the fact that the rich Roman philosophical tradition is still all too often treated as a mere footnote to the history of Greek philosophy. This volume aims to reassert the significance of Roman philosophy and to explore the Romanness of philosophical writings and practices in the Roman world, endeavoring to show that the Romans in their creative adaptation of Greek modes of thought developed sophisticated forms of philosophical discourse shaped by their own history and institutions, concepts, and values--and last--but not least--by the Latin language, which nearly all Roman philosophers used to express their ideas. This volume of thirteen chapters by an international group of specialists in ancient philosophy, Latin literature, and Roman social and intellectual history moves from Roman attitudes to and practices of philosophy to the great late Republican writers Cicero and Lucretius, then onwards to the early Empire and the work of Seneca the Younger, and finally to Epictetus, Apuleius, and Augustine. Using a variety of approaches, the essays demonstrate the diversity and originality of Roman philosophical discourse over the centuries.

  • When the Romans adopted Greek literary genres and artistic techniques, they did not slavishly imitate their models but created vibrant and original works of literature and art in their own right. The same is true for philosophy, notwithstanding the fact that the rich Roman philosophical tradition is still all too often treated as a mere footnote to the history of Greek philosophy. This volume aims to reassert the significance of Roman philosophy and to explore the Romanness of philosophical writings and practices in the Roman world, endeavoring to show that the Romans in their creative adaptation of Greek modes of thought developed sophisticated forms of philosophical discourse shaped by their own history and institutions, concepts, and values--and last--but not least--by the Latin language, which nearly all Roman philosophers used to express their ideas. This volume of thirteen chapters by an international group of specialists in ancient philosophy, Latin literature, and Roman social and intellectual history moves from Roman attitudes to and practices of philosophy to the great late Republican writers Cicero and Lucretius, then onwards to the early Empire and the work of Seneca the Younger, and finally to Epictetus, Apuleius, and Augustine. Using a variety of approaches, the essays demonstrate the diversity and originality of Roman philosophical discourse over the centuries.

  • This book brings together historians, political scientists, social anthropologists and legal scholars from Turkey and the EU. The authors address questions such as the role of religion in EU membership debates, religious parties in Turkey and Europe, religion and European security, freedom of religion and minority rights in Turkey and the EU.

  • This book examines the emergent and expanding role of technologies that hold both promise and possible peril for transforming the ageing process in this century. It discusses the points and counterpoints of technological advances that would influence a reconstruction of what it means to age when embedded in a post-human vision for a post-biological future.The book presents a provocative interdisciplinary meta-analysis that contrasts paradigms with inflection points, making the case that society has entered a new inflection point, provisionally labeled as Post Ageing. It goes on to discuss the moderate and radical versions of this inflection point and the philosophical issues that need to be addressed with the advent of post ageing activities: postponing and possibly ending ageing, primarily through technological advances.This book will be a valuable resource for professionals who wish to review the continuum of varied constructs and intersects of technologies ranging from those purporting to enhance the activities of daily living in older adults, to those that would enable the older worker to stay competitive in the labor market, to those that propose to extend longevity and ultimately, claim to transcend ageing itself-moving toward a transhumanistic domain and more specifically, a post-ageing inflection point.

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