1100 QCM de culture générale: Épreuve de culture générale et by Jean-Philippe Marty

By Jean-Philippe Marty

Avoir acquis une tradition générale, c'est bien. Savoir los angeles mobiliser et los angeles rendre efficace, c'est mieux !

1100 QCM entièrement mis à jour et spécifiquement conçus pour :
• tester votre savoir ;
• faire appel aux connaissances qu'il faut quand il le faut ;
• maîtriser les grandes problématiques contemporaines…

Un journey d'horizon complet :
• Religion-philosophie (fanatisme, théorie des jeux, morale…) ;
• Psychologie (psychologie sociale, psychologie cognitive…) ;
• Sociologie-anthropologie (inégalités sociales, minorités…) ;
• Droit-justice (droit social, droit administratif, droit pénal…) ;
• Politique-géopolitique (pouvoir politique, altermondialisme…) ;
• Économie-mondialisation (multinationales, économie…) ;
• Communication-éducation (linguistique, médias, sport…).

Une méthode easy et efficace.
Chaque chapitre associe los angeles présentation des grands ouvrages sur le sujet à une série de références majeures (grands romans à citer, motion pictures à voir, websites fiables à consulter) qui permettent de trouver des exemples pour introduire un devoir ou organiser sa réflexion.

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Extra resources for 1100 QCM de culture générale: Épreuve de culture générale et de sciences humaines (2nd Edition)

Sample text

Contrary to the therapeutic model that James Young sees unfolding in Libeskind’s architecture, I think Libeskind breaks any consensual practice of working through trauma by constantly subverting the spectator’s vision and orientation in both museums. Sites of the Uncanny concludes with an analysis of the memory debates that were provoked by Martin Walser’s Frankfurt Book Prize speech in 1998, where he described Auschwitz as a “moral club” and compared Peter Eisenman’s design for the Holocaust Memorial in Berlin to a “nightmare the size of a football field” (20).

In his “Meridian Speech,” where Celan’s dialogue with Heidegger’s work is most pronounced, I perceive something uncanny about the encounter between the two. Along the circuitous path of the speech, Celan turns the strangely familiar language of Heidegger scattered throughout the speech into points of orientation. But while one might anticipate an encounter with the mystery of Being, Celan instead turns Heidegger against himself and makes the philosopher’s ontological terms say something about homelessness in relation to historical catastrophe: the philosopher’s own terminology is able to articulate what Heidegger himself had refused to say.

However, even though this presentation of the infinite or the moral law can “never be more than merely negative, it still expands the 5 The connection of sublime feeling to Kant’s ethics is already anticipated by the end of his Critique of Practical Reason, where such a play between the subject’s annihilation and elevation unfolds in relation to the starry heavens above and the moral law within. We will see the subversion of Kant’s expression of awe and wonder before the infinite sky and the moral law in chapter 5 in Anselm Kiefer’s turn to Celan’s lyric.

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