30 resultados para Gardel, Carlos 1890-1935

em Université de Lausanne, Switzerland


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Cet article offre la première chronologie des lecteurs de Walras en Russie, entre 1890 et 1919. Ce panorama de la pensée économique russe est le résultat de recherches originales effectuées dans des bibliothèques en Russie, ainsi que quelques fonds d'archives. La plupart de ces informations sont en soi inédites. Elles ne constituent toutefois que des matériaux pour de subséquentes recherches, qui sont esquissées dans le commentaire final de cet article.

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(Résumé de l'ouvrage) She kills and destroys. She causes illness and disaster. The wild goddess evokes fear and terror. People worship her with blood-sacrifices and alcohol in order to appease her rage, but also in order to participate in her power for she is at once a force of destruction and a force of regeneration, of life, and of sexuality. Her creative violence reflects the ambivalent power of nature. The idea of frightening goddesses is preserved in regionally different forms throughout South Asia. The Institute for the Science of Religions, University of Berne, and the Museum of Anthropology of the University of Zurich, coordinated a symposium on wild goddesses in India and Nepal. The papers and reports on ongoing research presented at this symposium are published in this volume.

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L'article se propose de discuter la question des modalités de la référence aux évangiles au cinéma en s'attachant à l'étude de la composante verbale et de ses liens avec la représentation de la figure christique dans deux films: le premier, Ben-Hur (Fred Niblo, 1925), est une superproduction produite par Hollywood à l'époque de l'apogée du muet; le second, Golgotha (1935), est réalisé par le cinéaste français Julien Duvivier durant les premières années de la généralisation du parlant. D'un côté l'écrit (sous forme d'intertitres), de l'autre la profération orale d'un texte. Le rapprochement proposé entre ces deux films tient à la façon dont la citation néotestamentaire participe à la construction par le film de la figure de Jésus, ou plutôt à la mise à distance de celle-ci, constamment rejetée dans une forme de hors-champ.

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An online copy of a 1863 French book, The Scientific and Industrial Year (English translation of the title), that predates other historically significant writings about fingerprints suggests the use of iodine stains to reproduce papillary lines of the skin and suggests the feasibility of identifying suspects by touch. It also suggests the use of a magnifying glass for comparing those impressions whose origins need to be determined.

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The electroencephalogram (EEG), invented by the German psychiatrist Hans Berger in 1924, reached the neurophysiological laboratories and several clinical contexts in the mid-30s. In Switzerland, some skeptical physiologists and enthusiastic psychiatrists paved the way for its integration, but it was only after the Second World War that an emerging field of epileptology became part of a process of technological and epistemological innovation which raised great expectations and produced a large body of research at the crossroads of physiology, neurology and psychiatry. An informal network was created, characterized by clinical, scientific and local institutional cultures. The EEG also made it possible to detect some clinical entities, not however without transforming them, as in the case of epilepsy. Some attempts to probe psychiatric diseases and subjects with the EEG are described as negotiated relationships between clinical observations, subjective manifestations or symptoms and inscriptions of a spontaneous or elicited electrical brain activity. These attempts shape a clinical and experimental cerebral subject, which is analyzed in this article from the point of view of its technical aspects and the concrete procedures on which it depends.