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Partisanship is up, trust is down, and our social media feeds make us sure we're right and everyone else is ignorant (or worse). But avoiding one another is hurting our relationships and our society. Journalist Mónica Guzmán is the loving liberal daughter of Mexican immigrants who voted--twice--for Donald Trump. When the country could no longer see straight across the political divide, Mónica set out to find what was blinding us and discovered the most eye-opening tool we're not using: our own built-in curiosity. In this timely, personal guide, Mónica, the chief storyteller for the national cross-partisan depolarization organization Braver Angels, takes you to the real front lines of a crisis that threatens to grind America to a halt--broken conversations among confounded people. She shows you how to overcome the fear and certainty that surround us to finally do what only seems impossible: understand and even learn from people in your life whose whole worldview is different from or even opposed to yours. Drawing from cross-partisan conversations she's had, organized, or witnessed everywhere from the echo chambers on social media to the wheat fields in Oregon to raw, unfiltered fights with her own family on election night, Mónica shows how you can put your natural sense of wonder to work for you immediately, finding the answers you need by talking with people--rather than about them--and asking the questions you want, curiously. Whether you're left, right, center, or not a fan of labels: If you're ready to fight back against the confusion, heartbreak, and madness of our dangerously divided times--in your own life, at least--Mónica's got the tools and fresh, surprising insights to prove that seeing where people are coming from isn't just possible. It's easier than you think--Publisher's description.

Les méthodes thérapeutiques des médecins salernitains fondées sur la « médecine des contraires » s’enrichissent, à partir des traductions de Constantin l’Africain (xie siècle), d’un cadre théorique cherchant à définir de manière plus précise l’effet des remèdes. Se met alors en place une évaluation graduée des qualités premières (chaud-froid-sec-humide) des simples entrant dans la composition des préparations pharmacologiques. Cependant, les ouvrages de la pratique font état de prescriptions qui semblent relever d’une autre grille de lecture, de la tradition ancienne d’une « médecine analogique » dans laquelle est établi un rapport entre le nom, l’aspect, la couleur d’un remède et ceux de la maladie à traiter. Nous nous efforçons ici de voir comment ces deux approches se recoupent ou non en étudiant quelques éléments colorés de la pharmacopée salernitaine.

This book examines how English writers from the Elizabethan period to the Restoration transformed and contested the ancient ideal of the virtuous mean. As early modern authors learned at grammar school and university, Aristotle and other classical thinkers praised \"golden means\" balanced between extremes: courage, for example, as opposed to cowardice or recklessness. By uncovering the enormous variety of English responses to this ethical doctrine, Joshua Scodel revises our understanding of the vital interaction between classical thought and early modern literary culture. Scodel argues that English authors used the ancient schema of means and extremes in innovative and contentious ways hitherto ignored by scholars. Through close readings of diverse writers and genres, he shows that conflicting representations of means and extremes figured prominently in the emergence of a self-consciously modern English culture. Donne, for example, reshaped the classical mean to promote individual freedom, while Bacon held extremism necessary for human empowerment. Imagining a modern rival to ancient Rome, georgics from Spenser to Cowley exhorted England to embody the mean or lauded extreme paths to national greatness. Drinking poetry from Jonson to Rochester expressed opposing visions of convivial moderation and drunken excess, while erotic writing from Sidney to Dryden and Behn pitted extreme passion against the traditional mean of conjugal moderation. Challenging his predecessors in various genres, Milton celebrated golden means of restrained pleasure and self-respect. Throughout this groundbreaking study, Scodel suggests how early modern treatments of means and extremes resonate in present-day cultural debates.

Résumé Cet article propose une analyse critique de la pratique du défrisage chez les femmes et les hommes au Cameroun et en France. L’enquête de terrain menée entre 2011 et 2014 en France et au Cameroun auprès d’une centaine de femmes et d’hommes démontre d’une part la mixité de cette pratique, d’autre part des différences dans son traitement et son appréciation en fonction du sexe. Enfin, les résultats révèlent une inégalité en défaveur des femmes et confortent la théorie des contraires (Synnott, 1987) qui opposent notamment pilosités masculine et féminine. Le poids du stigmate « cheveu crépu » pèse plus lourdement sur elles que les hommes en raison même de leur sexe. Abstract This article provides a critical analysis of the practice of hair straightening among women and men in Cameroon and France. The field survey, carried out between 2011 and 2014 in both countries, which included a sample of one hundred women and men, demonstrates, on the one hand, a sex balance in this practice; on the other hand, it shows some differences based on sex in its processing and appraisal. Finally, the results reveal some inequality detrimental to women and confirm the theory of opposites that confront, for example, male and female body hair (Synnott, 1987). The weight of the “frizzy hair” stigma bears more heavily on women than on men just because of gender differences. Resumo Este artigo oferece uma análise crítica da prática de alisamento de cabelos entre mulheres e homens em Camarões e na França. A pesquisa de campo, realizada entre 2011 e 2014 nos dois países, com uma amostra que incluiu uma centena de mulheres e homens, demonstra, por um lado, uso comum dessa prática ente mulheres e homens; por outro lado, diferenças de métodos e de apreciação em função do sexo. Finalmente, os resultados revelam uma desigualdade em prejuízo das mulheres e confirmam a teoria dos opostos (Synnott, 1987) que contrapõe, por exemplo, a questão de pelos nos corpos masculino e feminino. O peso do estigma dos “cabelos crespos” recai mais sobre as mulheres do que sobre os homens, por razões de gênero.

In Psychiatric Polarities, their examination of these conflicts demonstrates how a methodological approach can help to resolve disagreements rooted in partisan commitments.

This research emphasizes semantic, syntactic and pragmatic considerations illustrating a wide array of linguistic approaches. Written from within the theoretical framework of Generalized Quantifiers, the three main areas considered are collocations, polarity items and multiple negations.

Shortly before the European Council reached political agreement on the European Constitutional Treaty (18 June 2004), the Conseil constitutionnel [the French constitutional court], rendered a decision on the relationship between (secondary) community law and the French Constitution that will still be pivotal once the Constitutional Treaty has entered into force. Taken on 10 June 2004, the decision was only made public five days later. The Conseil feared that it would be presented as ‘a French abdication in the face of the European institutions’ and might influence the elections for the European Parliament of 13 June 2004.

Intrínsecamente vinculado con el proceso de la Modernidad, el término «Sistema Mundial» evidencia por sí mismo una dimensión secular que puede derivarse, en sus rasgos principales, del bien conocido enfoque sociológico que establece la tesis weberiana de la«Weltentzauberung»(«desencantamiento del mundo»). Implica una distinción entre el poder político y el religioso, que a su vez establece otras dicotomías paralelas entre las esferas de poder público [secular] y privado, así como entre el ámbito de lo profano y lo sagrado. Pero esta tipología —muy útil e incluso esencial en términos analíticos y sintéticos— no se ajusta por completo al estado «real» del mundo. Este mundo efectivo evidencia que los ámbitos político y religioso se hallan estrechamente entrelazados y que configuran, de hecho, una red efectiva de intereses, valores, mutuas conveniencias y desacuerdos, que unas veces son complementarios y otras están enfrentados, pero que en todo caso están relacionados. Esta situación es el resultado de un proceso de construcción histórica. Además, también es un hecho que una inmensa mayoría de la población mundial piensa, siente, actúa, se comporta, toma decisiones… en términos religiosos más o menos explícitos, representando las modernas sociedades e individuos secularizados sólo una minoría real en los, por así decirlo, «asuntos mundiales». Sumado a ello, el mayor o menor fracaso relativo de bastantes proyectos seculares de modernización aplicados por todo el mundo —principalmente desde la segunda mitad del siglo xx en adelante y de manera especial en muchos países del Tercer Mundo— ha generado una decepción generalizada ante el secularismo y algunos de sus valores conexos como el progreso, los derechos humanos, la democracia, el desarrollo. Esta desilusión ha nutrido un renovado y regresivo interés en la religión y también una intensa reviviscencia de la conciencia religiosa que, desafortunadamente, en muchos de sus casos extremos abona el sustrato de toda clase de conflictos, tanto internos como internacionales. Relativamente ignorado a lo largo de décadas por los teóricos de las Relaciones Internacionales y reducido meramente a una «fuerza» o una «dinámica», transnacionales ambas, el, por así decirlo, «hecho religioso» (J. Delumeau) se ha convertido en un asunto decisivo de los estudios internacionales, con una considerable serie y cantidad de publicaciones y estudios aparecidos en los últimos años. A modo de conclusión de sus consideraciones y reflexiones más generales, este artículo propone una aplicación del esquema o modelo específico creado por Pierre Bourdieu en su famoso estudio «Genèse et structure du champ religieux» (1971) sobre la categoría política denominada «Sistema Mundial». Con ello intenta desarrollar un esquema general que, eventualmente, permita elucidar algunos de los más complejos rasgos y tendencias del mundo contemporáneo.

As the Sesame Street song goes: \"One of these things is not like the others, / One of these things just doesn't belong, / Can you tell which thing is not…?\"

[...]Kitty loses both a toe and her zest for illegal hunting and shifts to a higher class of acquaintance.