Action française, Cercle Fustel de Coulanges, historiographie, monarchie, république, thèse romaniste, Action Française, historiography, monarchy, republic, and Romanist thesis
Pour Charles Maurras, leader de l’Action française, Rome représente la synthèse entre héritage antique et tradition chrétienne puis catholique, successivement la Rome des Empereurs puis la Rome des Papes. Fustel de Coulanges (1830-1889), historien des institutions politiques de l’ancienne France, qui a notamment démontré la permanence romaine par-delà les invasions barbares du ve siècle, ne pouvait que séduire la ligue royaliste : en 1905, elle célèbre avec éclat le soixante-quinzième anniversaire de sa naissance. La récupération de Fustel par l’extrême droite se poursuit après la Première Guerre mondiale. En 1926, quelques enseignants proches de l’Action française créent le Cercle Fustel de Coulanges, invoquant eux aussi la figure tutélaire de l’historien de la réconciliation nationale : l’histoire de France selon Fustel aboutirait à dépasser le clivage de 1789, à ne plus en faire en tout cas la revanche des Gaulois asservis sur les Francs autrefois victorieux. C’est cette conception “ romaniste ” que les membres du Cercle voudraient voir triompher dans les livres d’histoire de l’école républicaine : car l’interprétation du passé est aussi un enjeu pour les combats politiques de l’entre-deux-guerres. For Charles Maurras, leader of the Action Française, Rome represents the synthesis between the heritage of Antiquity and the Christian, then Catholic, tradition, successively the Rome of the Emperors then the Rome of the Popes. Fustel de Coulanges (1830-1889), a historian of the political institutions of ancient France, who notably demonstrated Roman permanence beyond the Barbarian invasions of the Vth century, could not but seduce the royalist league: in 1905, it celebrated with a flourish the 75th anniversary of its birth. Recuperating Fustel by the extreme right goes on after the First World War. In 1926 a few teachers akin to the Action Française created the Cercle Fustel de Coulanges, invoking in their turn the tutelar figure of the historian of the national reconciliation: according to Fustel the history of France would result in closing the 1789 split, in no longer, at any rate, looking at it as the revenge of the enslaved Gauls over the once victorious Franks. It was that “ Romanist ” view which the members of the Cercle would have liked to see prevailing in the history books of republican schools: for the interpretation of the past was also at stake in the political struggles of the interwar period.
Lorsque Fustel de Coulanges (1830-1889) entra dans la prestigieuse Ecole Normale Supérieure, ce fut en premier lieu pour y étudier, puis pour y enseigner et enfin il en devint le directeur : un passage remarqué dans l’histoire de l’école de la rue d’Ulm. Spécialisé en histoire médiévale et resté célèbre pour ses innovations en historiographie, il a pourtant dispensé des cours d’histoire ancienne aux normaliens préparant la licence. Présentée par Hervé Duchêne, familier de ce type de publicati...
GLOBALIZATION, DURKHEIMIAN school of sociology, SOCIOLOGY, SOCIAL sciences, SOCIAL scientists, POLITICAL science, COSMOPOLITANISM, and SOCIAL attitudes
In an age of apparently endemic globalization and globality, any form of sociological theorizing centred on an understanding of the term 'society' which took the latter as being always located within the boundaries of a particular nation-state, would be indictable as being iniprisoned within the confines of a naïve and analytically unsatisfactory 'methodological nationalism'. A superficial assessment of Durkheim's work might lead one to believe that of all the thinkers of the classical period of sociology, Durkheim is the most methodologically nationalist, and thus the most unpromising resource for analyses of globalization processes in the present day. However, this paper shows that such a view is a serious oversimplification of a multi-stranded oeuvre which contains within it intriguing elements that point towards a Durkheimian account of globalization processes and conditions of globality. While there are indeed methodologically nationalist strains in Durkheim's work, these are more than counter-balanced by certain other, more globally oriented, concerns. First, there are tendencies towards the development of a 'cosmopolitan' political theory, a stance which has been fairly well remarked upon by other authors. Second, at a more explicitly 'sociological' level, there are also certain orientations towards an account of the genesis and nature of social and cultural globality. This account is scattered throughout various locations in Durkheim's writings, most notably The Elementary Forms of Religious Life, and the paper reconstructs what it takes to be Durkheim's embryonic project in 'global sociology' to be found there and in sonic of his other works. Attention is drawn to the apparent debt Durkheim owed to Fustel de Coulanges in this regard. This paper concludes with the argument that Durkheim's endeavours to understand conditions of globality and planet-wide connectivity should be given serious attention in contemporary re-assessments of the capacities of classical sociologists to deal with globe-spanning processes and institutions. [ABSTRACT FROM AUTHOR]
This article focuses on the origins of Emile Durkheim's sociology of religion. Durkheim's sociology of religion can hardly be considered a neglected area in the study of his thought. It is a concern of sections or chapters in every major study of Durkheim's life and work, a favorite topic in the journalistic literature on the history of the social sciences, and a central focus for edited volumes and monographs on Durkheimian sociology. Moreover, while these discussions frequently disagree on the origin or significance of Durkheim's ideas on religion, there is virtual unanimity on one specific point, that Durkheim was profoundly influenced by La Cité Antique, the classic work on the religion of Greco-Roman antiquity written by Fustel de Coulanges. The clearest sense of the relationship between La Cité Antique and Durkheim's révélation of 1894-95, however, is to be gained from Leç ons de Sociologie: Physique des Moeurs et du Droit, the manuscript of Durkheim's lecture-course on ethics taught at Bordeaux in 1898-1900. The course began with discussion of the ethics of the family, the guild, and the State, that is, of those duties which people have toward one another because they belong to some specific social group. After that he turned to duties independent of any particular social grouping, including the life, property and honor of human beings per se, regardless of their familial, occupational or national affiliations.
BOOKS reading, LETTERS of John Keats to His Family Friends (Book), ORIGIN of Property in Land, The (Book), COLVIN, Sidney, FUSTEL de Coulanges, 1830-1889, and LETTERS
The article focuses on several books. The book "Letters of John Keats to His Family and Friends," edited by Sidney Colvin, attempts to supply a separate and convenient edition of the familiar letters of poet John Keats. All the available letters of Keats, with the exception of the love-letters to his wife Fanny Brawne have been presented in a clearly printed form. The book "The Origin of Property in Land," by Fustel de Coulanges, endeavors to establish the existence of community of property in land by poetical quotations from Plato and Virgil, referring to a period when Saturn reigned and wars were yet unknown.
Revista Jurídica de la Universidad Autonóma de Madrid. 2007, Issue 16, p55-70. 16p.
FUNERALS -- History, FIRE -- Symbolic aspects, and LAW & anthropology
This paper exposes the relationships among death, rituals of death, fire (as metaphorical and real) and the culture, settling the bases to think the juridical phenomenon as an expression of the former relationships. Thus, culture and law, not only at the first steps of the humanity, present traces of those constant relationships between death and fire. Moreover, the paper addresses the importance of making local studies of anthropology of the law to observe not only the primitive law, but also the present, in their structural face and also in their functional interaction. [ABSTRACT FROM AUTHOR]