唐景教碑頌正詮Tang jing jiao bei song zheng quan.L'inscription chrétienne des Tang avec explications.

Texte de l'inscription ; explication et préface du P. Emmanuel Diaz (1641) ; note sur les anciens monuments chrétiens trouvés en Chine. — Gravé à l'église de Wu lin (1644).

The physiology of inscription : Foucault's genealogy as curative science

In ''Nietzsche, Genealogy, History," Foucault suggests that genealogy is a sort of "curative science." The genealogist must be a physiologist and a pathologist as well as an historian, for his task is to decipher the marks that power relations and historical events leave on the subjugated body; "he must be able to diagnose the illnesses of the body, its conditions of weakness and strength, its breakdowns and resistances, to be in a position to judge philosophical discourse." But this claim seems to be incongruent with another major task of genealogy. After all, genealogy is supposed to show us that the things we take to be absolute are in fact discontinuous and historically situated: "Nothing in man-not even his body-is sufficiently stable to serve as the basis for self-recognition or for understanding other men." If this is true, then the subjugated body can never be restored to a healthy state because it has no essential or original nature. There are no universal standards by which we can even distinguish between healthy and unhealthy bodies. So in what sense is genealogy to be a "curative science"? In my thesis, I try to elucidate the complex relationship between genealogy and the body. I argue that genealogy can be a curative science even while it "multiplies our body and sets it against itself." Ifwe place a special emphasis on the role that transgression plays in Foucault's genealogical works, then the healthy body is precisely the body that resists universal standards and classifications. If genealogy is to be a curative science, then it must restore to the subjugated body an "identity" that transgresses its own limits and that constitutes itself, paradoxically, in the very effacement of identity. In the first chapter of my thesis, I examine the body's role as "surface of the inscription of events." Power relations inscribe on and around the body an identity or subjectivity that appears to be unified and universal, but which is in fact disparate and historically situated. The "subjected" body is the sick and pathologically weak body. In Chapters 2 and 3, I describe how it is possible for the unhealthy body to become healthy by resisting the subjectivity that has been inscribed upon it. Chapter 4 explains how Foucault's later works fit into this characterization of genealogy

Utilisation de la base de données nationale d'inscription par les firmes de courtage et les régulateurs canadiens : gestion des renseignements personnels

"Mémoire présenté à la Faculté des études supérieures en vue de l'obtention du grade de Maître en droit (LL.M.)"

Trois-Rivières et le Festival international de la poésie : l'inscription de la poésie dans la ville industrielle

Mémoire numérisé par la Division de la gestion de documents et des archives de l'Université de Montréal

The ϝhεδιέστας inscription from archaic Argos (SEG 11:314): a reconsideration

This article offers a re-edition of SEG 11:314, Argos inventory number E274, based on re-examination of the stone and of recently rediscovered squeezes preserving material now lost from the stone; these allow improved readings in numerous places. We also offer a reinterpretation of the disputed syntax of the last three lines, which we translate ‘As for the things with which a δαμιοργóς is to compel (him to make amends), the ἀμφίπολος is to give thought to these things’.

“I would rather write a thesis than a letter”: from description to inscription in feminist pedagogical enquiry

The discourses that dominate schooling and education are complicit in, and circulate reductionist and bounded understandings of social relationships (Lather, 2004; MacLure, 2003; Atkinson, 2003a). Those deeply implicated in these  relationships understand that the pragmatic discourses of teaching and learning do little to elucidate or generate understandings about pedagogy that recognise the complex and contingent. There is a need for research that gives account of the experience of learning to teach without abetting the neoliberal accountability discourses in teacher education. This paper unfolds to the reader one practitioner researcher’s ways to come to know living pedagogy (Aoki, Low & Palulis, 2001) and research through the possibilities of epistolary in pedagogical enquiry.

Performing abjection: staging Joyce’s inscription of bodies

This paper raises the t/horny question of performing (as opposed to reading) Joyce’s representation of the body. It emerges out of twenty years of performance of Joyce’s texts, and the challenges they represent, specifically in the matter of enacting abjection, on the stage. When the abject is theorized, it is frequently in the contexts of power, or melancholia or horror. What is fascinating about Joyce’s treatment of bodies is that the context is usually that of comedy, and the rigorous and critical analysis of codes and conventions surrounding the right and proper body. While it is tempting to play for laughs and shock effects that elicit laughter, and directors frequently do, the paper asks if there are limits to staging Joyce’s most abject moments, and whether to do so is to dishonor or cheapen Joyce’s insanely meticulous methods of building character.

Une inscription hébraique de 1144 à Béziers

par Isidore Loeb

Sur une inscription hébrai͏̈que relative à la synagogue de Tàdif : extrait

M. Euting

Inscription on cornerstone of University Hall, 1 July 1813

Latin inscription carved into the cornerstone of University Hall laid into place by President John Kirkland on July 1, 1813.