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L’objectif de cet article est de présenter les origines de l’imagologie comparatiste, et notamment les travaux de Jean-Marie Carré, comme une proposition méthodologique profondément marquée par la Première et la Deuxième Guerres Mondiales. Le commentaire des deux œuvres majeures de Carré : Goethe en Angleterre (1920) et Les Écrivains français et le mirage allemand 1800-1940 . (1947) et la relecture de nombreux articles oubliés démontrent comment pendant ces années si difficiles la tentative de fournir au comparatisme français une méthodologie à partir de laquelle appréhender l’image de l’Autre est devenue un lieu où s’expriment les tensions entre la France et l’Allemagne, jusqu’à remettre en question une partie des valeurs qu’on associe traditionnellement au comparatisme. C’est pourquoi, dans le contexte actuel de revitalisation du discours imagologique, désormais conscient de sa dimension politique, reprendre les travaux oubliés de Carré permettra d’aborder cette partie peu étudiée de l’histoire du comparatisme. The objective of this article is to present the origins of comparative imagology and in particular the work of Jean-Marie Carré, as a methodological proposal deeply marked by the First and Second World Wars. The commentary of Carré’s two major works: Goethe in England (1920) and Les Écrivains français et le mirage allemand 1800-1940  (1947), and the rereading of many forgotten articles demonstrate how during those difficult years the attempt to provide French comparatism with a methodology from which to apprehend the image of the Other became a stake where tensions between France and Germany were expressed, even to the point of calling into question some of the values traditionally associated with comparatism. This is why, in the current context of revitalization of the imagological discourse, now aware of its political dimensions, revisiting Carré’s forgotten work will allow us to approach this little-studied part of the history of comparatism.

Land, so die These der Veranstalterinnen, schaffe Raum für Spiritualität und Religiosität und stelle somit wie die Stadt einen Ort für Kontakt, aber auch für Konflikt dar. Die Kirchenräume waren multifunktional, denn neben ihrer sakralen Nutzung dienten sie als Orte für Veranstaltungen und förderten somit die Integration der Diasporagemeinden in traditionell katholischen Gebieten. Das anti-idyllische othering des Ländlichen wird über die Gegenüberstellung von Stadt und Land erzeugt, wobei das Religiöse als Fremdheitsmarker fungiert. Bezüglich des Tagungsthemas kommt Willms zum Schluss, dass Grenzen zwischen Stadt und Land aus Sicht der Ordensschwester verschwimmen, was u. a. auf die katholische Vorstellung einer Weltgemeinde zurückzuführen sei. Die hohe Mobilität der Gemeindemitglieder führte Blum zu der These, dass Stadt und Land nicht als getrennte Bereiche gesehen werden sollten, sondern als Räume, die sich gegenseitig beeinflussen. Kienitz' Hamburger Kollegin Theresa Müller thematisierte in ihrem Vortrag Himmelsbriefe im Ersten Weltkrieg. Müllers Forschung bietet ferner einen Einblick in die Fach- und Sammlungsgeschichte der Volkskunde, da die Objekte bereits im 19. und 20. Marina Jaciuk (Eichstätt-Ingolstadt) zeichnete in ihrem Vortrag den Bedeutungswandel der mythisierten Region Las Hurdes im Westen Spaniens nach. Piro zeigte, dass der Geburtenrückgang in evangelischen Pfarrehen stärker war als in katholischen Ehen, was auch an den Stadt-Land-Beziehungen liegen kann, denn katholische Kirchen waren vermehrt auf dem Land angesiedelt, evangelische Kirchen eher in der Stadt. [...]dient das Label einer spirituellen oder mythischen Landschaft u. a. Marketingzwecken.

This essay evaluates Hegel's claim that the phenomenon of time exhibits a quantitative logic in the context of a paradox concerning temporal presence. On the one hand, in time, the present always is. It seems that the very nature of time, assuming that it is really passing, requires us to assent to the continuous being of the present. If time is always passing, there must always be a present when the passing actually occurs and thus when beings actually exist. On the other hand, any particular moment of presence, as a point or an interval, immediately ceases to be or has not yet come to be. And, because of this, no delineated moment can be purely self-present. Conceived as an unextended point, presence would be nothing enduring of its own against time's passing, while, conceived as an interval, presence contains before and after within itself, meaning as an interval that is not actually present at once. The paradox is therefore that time's passing demands we think being present and presence as being, while being present, strictly speaking, seems impossible due precisely to that passing. Hegel claims to reconcile the self-same form of presence, a presence that always is, with continuous change under the category of quantity. However, I argue that the non-identity between the logical category and the phenomenon of time renders this reconciliation ineffective against the paradox, breaking down, more specifically, as it concerns the formation of a temporal magnitude. I evaluate alternative Hegelian interpretations for determining whether the irresolvability of the paradox proves problematic after all, arguing that the paradox in fact presents a significant problem for the conceivability of temporal existence.

The first weeks I spent at Fortin's house in Havre, as a little girl, my dreams were practical-my grandmother would send a letter, a ferry ticket, an apology. Occasionally I knew the dream for the fantasy it was, and spent all night trying to convince Eric that he wasn't really there, that none of this was real, that he had to convince our father to come back and rescue me properly. God closing doors and opening windows, each life like a giant house full of drafts and blowing curtains and broken locks, all of us wandering from room to room to room. The girl who helped with the cooking and cleaning left us supper, cold fish and potatoes.

Prójimo es aquel que esta próximo y cercano, la relación con él traerá un sinfín de relaciones también con el ámbito cultural de una nación y el de cómo este prójimo se desenvuelve en una esfera intracultural, intercultural y transcultural Palabras claves: prójimo, diversidad, inclusión, multiculturalidad, alteridad, Abstract This article calls for awareness of the existence of the neighbor in a diverse society in which human groups that develop in diverse cultural spheres coexist and calls for a behavior of approach from otherness, which allows an inclusive and tolerant relationship in a postmodern society whose characteristic is essentially given by individuality and preferably human relationships \"of convenience\". Neighbor is the one who is close and close, the relationship with him will bring endless relationships also with the cultural sphere of a nation and how this neighbor unfolds in an intracultural, intercultural and transcultural sphere Keywords: neighbor, diversity, inclusion, multiculturalism, otherness La sociedad contemporánea se ha visto construida por las diferentes ideologías surgidas a través del tiempo, las cuales han querido darle cierto bienestar al ser humano desde aristas sociales, económicas y políticas. Nuestro acercamiento hacia el prójimo debería estar mediado por lo cultural, por una mirada de entender que nuestro prójimo se desenvuelve en estos ámbitos culturales que son cambiantes, donde la esencia holística es el pensar desde la alteridad, pensar las miradas culturales desde un posicionamiento mucho más inclusivo y tolerante, donde todo ser humano tenga cabida y seguridad en su espacio territorial y simbólico que ocupa en la sociedad posmoderna. En este sentido, el fenómeno religioso, en el fondo, tiene su asentamiento en el prójimo como sentido último de vida, justicia y libertad, ya que no es posible concebir lo religioso sin tener cercana a la esfera pública, donde las hermenéuticas derivan en poder entender, comprender y aceptar a una fe que se hace pública al interior de un estado-nación.

The current debate surrounding Hegel's logical theory of the concept revolves around Hegel's concept of ‘double shine’. After presenting the relevant positions of the discussants and elucidating their differences, the author tries to advance the current discussion by commenting on these differences. In doing so, the author argues that the essence- and concept-logical background of ‘shine’ and ‘double shine’ respectively is crucial for the understanding of the double shine.

Interculturalidad, Pastoral indígena, Alteridad, Identidad, Latinoamérica Abstract This paper aims to develop the topic of interculturality as well as intercultural dialogue based on the analysis of its elements (identity and otherness), through the presentation of some expamples in religious Catholic Latin American indigenous contexts, mainly in Mexico, Guatemala, and Ecuador. Starting from the indigenous pastoral action inspired by the Theology of Liberation, it seeks to establish an intercultural dialogue from the ecological education action, the Indigenous Christian Theology, and education itself, all of them as part of the Social Action of Catholic Church and the specific purpose of thinking the Other in a different way, so that it is posible to generate a communication platform between cultures and worldviews. Sin embargo, la interculturalidad se ha manejado desde la academia, la política, la práctica educativa, etc., con una perspectiva más amplia. Al respecto, en América Latinase observan casos complejos por la diversidad étnica que hace de la interculturalidad un proyecto político, pero también un escenario en el que los elementos culturales y lingüísticos están presentes y se advierte un intento de interacción fallida por aspectos ideológicos de tipo racista, pero también una conciencia sobre esto que busca generar políticas públicas en la educación y la sociedad misma, así como estrategias comunicativas que logren una inclusión social con base en el respeto a la diferencia cultural y étnica.