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Faut-il vraiment découper l'histoire en tranches ? by Jacques Le Goff

By Jacques Le Goff

Ni thèse, ni synthèse, cet essai peut être lu comme l’aboutissement d’une longue recherche. Et d’une réflexion sur l’histoire, sur les périodes de l’histoire occidentale, au centre de laquelle le Moyen Âge est mon compagnon depuis 1950. Il s’agit donc d’un ouvrage que je porte en moi depuis longtemps, des idées qui me tiennent à cœur.

Écrit en 2013, à l’heure où les effets quotidiens de los angeles mondialisation sont de plus en plus tangibles, ce livre-parcours pose des questions sur les diverses manières de concevoir les périodisations dans l’histoire : les continuités, les ruptures, les manières de repenser l. a. mémoire de l’histoire.

Traitant du problème général du passage d’une période à l’autre, j’examine un cas particulier : los angeles prétendue nouveauté de los angeles « Renaissance » et son rapport au Moyen Âge auquel j’ai consacré avec ardour ma vie de chercheur.

Reste le problème de savoir si l’histoire est une et proceed ou sectionnée en compartiments ? ou encore : s’il faut vraiment découper l’histoire en tranches ? Jacques Le Goff

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12 The study of Avestan and Pahlavi texts had been an important component of Parsi intellectual life in India well before Anquetil-Duperron translated and published his Zend-Avesta (1771). Yet, according to Raymond Schwab, Anquetil-Duperron for "the first time ... "13 But the break throughs in comparative religion and linguistics, which were the high marks of "the Oriental Renaissance"14 in Europe, were in reality built upon the intellectual achievements of Mughal India. Aspiring to create a harmonious multi-confessional society, Emperor Akbar (r.

More particularly, I will elucidate the Persianate scholarly and textual culture that author ized Anquetil-Duperron and William Jones as "pioneers" of Orientalism. Viewed by Max Muller (d. "10 During his residence in India between 1755 and 1761,11 Anquetil-Duperron was trained to read and decipher Pahlavi texts by Zoroastrian scholars Dastur Darab bin Suhrab, also known as Ustad Kumana Dada-Daru of Surat (1698-1772), Dastur Kavus bin Faraydun (d. 12 The study of Avestan and Pahlavi texts had been an important component of Parsi intellectual life in India well before Anquetil-Duperron translated and published his Zend-Avesta (1771).

10 In this conjoined process the other served as a vantage for cultural mimicry and mockery. As divergent strategies of identification and disidentification, mimicry and mockery were anchored in contesting local, regional, and global networks of power and knowledge. In the nineteenth-century Iranian political discourse, for example, identification with heterotopic Europe served as an oppositional strategy for the disarticulation of the dominant Islamicate discourse and for the construction of a new pattern of selfidentity grounded on pre-Islamic history and culture.

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