Vous devez prier mutuellement pour le salut l'un de l'autre, et y contribuer de tout votre pouvoir, en vous excitant continuellement au service de Dieu, par les bons exemples et les bons avis que vous vous donnerez. Claude Maillard, pour sa part, affirme:. Le premier des devoirs conjugaux est donc un devoir d'amour. Bien que. L'observation scrupuleuse de ces pratiques est le gage d'une vie accomplie.
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Certains ont fait de leur vie familiale le centre de leur vie de foi. Ces moralistes n'excluent pas des joies terrestres. Le suc-. Noonan, Contraception et mariage. Aux origines de la morale sexuelle occidentale. Voir J. Noonan, op.
Claude Maillard, Le Bon Mariage ou le moyen d'estre heureux et de faire son salut en mariage Maillard, op. I have found what I was looking for: the bible of kindness. Great poem, receive me!
It is the sea of milk. The key to everything is in India. Thus, with the reaction against Romanticism and the utilitarian and materialistic trends precipitated by the two World Wars, India receded into the background.
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Still, her indirect influence could be felt in Surrealism, its search for a higher reality and its rejection of blind chance. Her epics or sacred texts were no longer in fashion with French students, and French Indologists became an isolated circle on the margins of the academic mainstream. Non-European cultures were, once again, regarded as inferior and unworthy of study, except at best to satisfy a momentary curiosity. Even today the French educational system, moulded in that attitude, gives them virtually no place. Roger-Pol Droit has eloquently shown18 how a French teacher or professor of philosophy will likely be perfectly ignorant of thought systems originating from India; to them, all begins in Greece and nowhere else.
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Something of a reaction took place after World War II, perhaps precisely because the War confronted Europe with a radical failure of its ideals of humanism and pacifism. Among them, right from when he published his monthly Arya in both English and French editions, Sri Aurobindo was a crucial — but discreet — bridge between India and France, and probably the only Indian seer ever to be formally honoured at the Sorbonne.
Sri Aurobindo thus prepared the ground for a renewed acceptance of non-Western thought; Mother, his French-born companion, kept the stream living. As a popular movement, it chafed at the inadequacies of Western ideas, ideals, culture and society, and once again looked eastward.
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Hatha yoga and various meditation techniques spread, so did Buddhism whether Tibetan or Zen. In the last few years, however, a new development seems to have started. More and more serious scholars have taken to writing about India. That is what makes its encounter with India so pregnant with possibilities: Is the human mind doomed to forever turn in the same circle, catching no more than one new glimmer of the Truth at every turn?
Can it finally open itself so much as to grasp what exceeds it — a vaster, more essential quest that India symbolizes? That, beyond all Indological learning, is the question raised by the meeting of France and India; it is the question that impelled a Voltaire, a Michelet or a Malraux.
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The bridge will have to be strengthened and broadened if the common deeper roots of India and Europe are to be nourished, and if the West is to rediscover a durable foundation for its culture. Klincksieck, which, to my knowledge, is unfortunately yet to be translated into English. His plans to translate large portions of Sanskrit literature were cut short by his premature death in , at the age of Several collections of articles paid tributes to Sri Aurobindo, e.
Related Papers. By John Brockington. The Problem of Indian History. By Michel Danino. By Oscar Nalesini.
The social political thought of Sri Aurobindo. By Dr. Debashri R Banerjee. Malraux's Buddha Heads.