La Civilisation romaine by Pierre Grimal

By Pierre Grimal

Los angeles civilisation de Rome est-elle différente de los angeles nôtre ? Nous en sommes les héritiers, mais connaissons-nous bien notre héritage ? Et que recouvre ce terme de civilisation ? Apparemment un ensemble complexe de coutumes, de ideas, de règles sociales formulées et informulées, des goûts, un variety ou des types de vie, une manière pour les hommes de s’insérer dans le monde. Aspirations spirituelles et contraintes matérielles s’y affrontent. Dans certaines civilisations, le poids du crossé paralyse les forces de vie. À Rome, ces deux forces s’équilibrent, du moins en fut-il ainsi pendant des siècles, où l’on voit se produire une création proceed, sans reniement, qui a pour effet (et sans doute pour dessein) de donner à l’homme les moyens d’affirmer et de vivre sa dignité, sa liberté, au sein de los angeles société. Les problèmes romains ne sont jamais très loin de ceux que connaît notre temps. Ils nous aident, sinon à résoudre ceux-ci, du moins à en prendre judgment of right and wrong. Avec ses lumières et ses ombres, ses vertus et ses vices (qu’une culture méchante se plaît à peindre sous les plus noires couleurs), Rome n’en reste pas moins l’un des grands moments de l’humanité, l’un des plus inspirants et que nous ne saurions oublier sans mutiler le plus profond de notre être.

======= desk des matières ======

Première partie — Histoire d’une civilisation

    I. Légendes et réalités des premiers temps
    II. De los angeles République à l’Empire

Deuxième partie — Le peuple élu

    III. los angeles vie et l. a. coutume
    IV. l. a. vie et les lois
    V. Les conquérants
    VI. los angeles vie et les arts

Troisième partie — Rome familière

    VII. Rome et l. a. terre
    VIII. Rome, reine des villes
    IX. Les plaisirs de los angeles ville
    X. Les grandes villes impériales

Conclusion

Indications bibliographiques

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37 Nyuj Vaj Tuam Teem and Ntxwg Nyug in tandem control the nature and extent of human life and death. As a correlative of this fact, when a person’s lease of life has expired, the shaman is the only person who can intervene. 38 SPIRITS OR DAB Apart from the spirits of departed ancestors and such major personalities as Saub and Ntxwg Nyug, the Hmong Yeeb Ceeb consists of many different spirits (Dab). 41 The household members worship these spirits according to their clan customs. The Xwm Kab, discussed at length elsewhere, is considered to be the most important spirit of the house, since it protects family members and ensures the wealth of the household.

175 Besides considering the United States a “surgical nation,” Lonsdorf et al. ”176 They point out that American physicians prescribe drugs more often, and with higher doses, than physicians in other nations of the world, and, as a consequence, higher rates of side effects are prevalent in the United States. 179 By this it is meant that many conventional health care providers, believing that biomedicine is the best approach to treatment of illness and disease—in fact, that that biomedicine is the only correct approach—are, in consequence, intolerant of or uninterested in other medical practices, expect their patients to accept their advice without demur, and take it for granted that their patients will obediently follow their prescriptions.

47 Some Hmong informants averred there were three souls, while others stated a belief in five or eight or thirty-two. In fact, in every instance in which a scholar has inquired of a number of Hmong how many souls a person has, responses have been inconsistent. Some reply that a person has only one soul; others say two; still others state they do not know. Occasionally, informants will be quite startled, as if they have never before considered the matter. The same problem occurs when Hmong are asked about the number of a shaman’s spirit helpers.

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