By Umberto Eco

ISBN-10: 2246714419

ISBN-13: 9782246714415

Le eleven septembre, l. a. guerre en Afghanistan et en Irak, le populisme médiatique au pouvoir : les premières années du troisième millénaire ne pouvaient pas échapper à l'analyse ravageuse d'Umberto Eco. Il en ressort que depuis quelque temps, le monde marche à reculons, de plus en plus vite, de plus en plus dramatiquement.

Après l. a. chute du mur de Berlin, il a fallu exhumer de vieux atlas pour retrouver les frontières oubliées depuis l. a. guerre de 1914. De l. a. guerre froide, on s'est empressé de retourner aux guerres les plus chaudes. Nous avons ressuscité le vieux wrestle entre Islam et Chrétienté, et le cri ancestral de «Sauve qui peut, voilà les Turcs !» nous ramène au temps des Croisades. Le fantôme du Péril jaune resurgit, comme l'anti-darwinisme, l'antisémitisme, voire le contentieux que l'on croyait pourtant bien enterré entre l'Eglise et l'Etat...

Il semblerait que l'Histoire, à bout de souffle après les bonds qu'elle a effectués au cours des deux précédents millénaires, se soit affaissée sur elle-même et se précipite à reculons, comme une écrevisse.

Umberto Eco est né à Alexandrie, dans le Piémont, en 1932. Professeur de sémiotique et directeur de l'Ecole supérieure des études littéraires à l'Université de Bologne, il est l'auteur de nombreux essais dont remark voyager avec un saumon et de romans, Le Nom de l. a. Rose, Le Pendule de Foucault, L'Ile du jour d'avant, Baudolino et los angeles Reine Loana.

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Extra resources for À reculons comme une écrevisse : Guerres chaudes et populisme médiatique

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201). Part I Colonial conditions 3 On colonial modernity Civilization versus sovereignty in Cuba, c. 1840 Gerard Aching Introduction The point of departure for defining “colonial modernity” in this chapter rests on two premises. The first is that modernity is a global phenomenon that came into being with the emergence of Europe’s overseas colonies and empires. The second is that the experience of modernity as colonial domination requires a close examination of local resistance to universalizing discourses, as “enlightened” as these may have been, in the extra-European world.

Second, I describe and interrogate the meaning of modern civilization as Cuba’s Creole reformist bourgeoisie reflected on the pitfalls of national sovereignty during the 1840s; for the sake of historical accuracy, the term that the Creole bourgeoisie employed to evaluate the peculiar configurations of the universal and the particular that emerged in their colonial environment was not “modernity” but “civilization” (Mazlish 2004, p. 12). Finally, I close by briefly placing the Cuban example in the broader field of colonial modernity in the Atlantic world.

The effective bracketing within European civilization of the ethical response to the problem of the ‘other’ leads to a tendency to treat the problem of difference as one internal to the modern subject understood to universally be the ‘sovereign individual’ of sociological and economic lore. Once this is assumed, there is no reason why an engagement with non-Western thought should be considered an organic requirement of dealing analytically and ethically with the modern problem of the self/other relation.

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À reculons comme une écrevisse : Guerres chaudes et populisme médiatique by Umberto Eco


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