Waiting for the elevator can be fun if you have a library to explore. For example, last week I was stuck on the 10th stack with a box of DVD cases when I noticed the intricately decorated covers in our Dewey reference collection.

This is why I always look under book jackets.

The 10th stack is closed to the public and all of the books listed below are reference – so you can look at them here in the library, but you can’t take them home with you.

If you’d like to see these books in person, visit the glass display case in the Main library’s second floor hallway this month. And if you’d like to see any other books from our closed stacks (floors not open to the public), just ask and we’ll happily dig them out for you.

These citations are pulled directly from the catalog, with little regard for either APA or MLA guidelines (as many of these books predate those styles). But still, they’re historic. So it’s okay!

Another book of verses for children  edited by E.V. Lucas ; illustrations by F.D. Bedford.

Aztecs of Mexico; origin, rise and fall of the Aztec nation, by George C. Vaillant.

Badminton on the outside, cricket on the inside.

Chess novelties and their latest developments, with comparisons of the progress of chess openings of the past century and the present not dealt with in existings works.  Bird, H. E.

Cricket, by A.G. Steel and the Hon. R.H. Lyttelton, with contributions by A. Lang, W.G. Grace, R.A.H. Mitchell, and F. Gale.

The fifteen decisive battles of the world, from Marathon to Waterloo, by Sir Edward Creasy.

Film daily year book of motion pictures.

Half-lengths, by the Right Hon. George W. E. Russell.

The quaint comedy of love, wooing and mating : songs, lyrics, ballads and verses : an English, Scottish and Irish anthology.  edited by Duncan and August MacDougall.

Film Daily Year Books, 1945 - 1952.

The romance of the Rhine, by Charles Marriott; with sixteen illustrations in colour, by W. H. Y. Titcomb.

Rubáiyát of Omar Khayyám,  rendered into English verse by Edward Fitzgerald with drawings by Edmund J. Sullivan.

Southern India, painted by Lady Lawley, described by F.E. Penny.

A thousand and one gems of poetry. Selected and arranged by Charles Mackay.

That one new sticker does stand out a bit, doesn't it?

And remember – waiting for the elevator doesn’t have to be boring.

- Amy

aliens,human,ufos,and dogs
morning! haha:D
afternoon liao la.
I’m still feeling unwell before the trip and after:D
Anw, HI! I’M BACK FROM TAIWAN!
hehe, went to XuePing in Taiwan
then bought gifts:D
but mostly all is different things:D
I came home about twelve midnight then was very tired..
So i didnt bathe and went to sleep, when i woke up i was shivering!
then i ate panadol and when to sleep with like 2 pyjamas
And i didnt on the aircon.. THEN a cockroach FLEW IN! FFFFFFF!!!!
I was like shouting in the middle of the night haha:D
so i went to sleep with my sister
STUPID COCKROACH RUIN THE WHOLE NIGHT!! >< !!
ARGH
hee nvm!
Taiwan trip was okay only
cos i went there before already:D
i liked the 温泉！
the hottest i can take is only 39-40 degrees:D
If i had went in to the 43 one, i think i’ll be shou already D:
hehe, korea and japan one nicer
After that, we spent 2 days in ximending:D
Overall it was okay:D
BUT I HATE 臭豆腐！！！
the smell is like OMG o.o
hehe.
then damn funny, the police came and all the 小摊(illegal ones)
started to run!
haha! then i ask one of them, 警察来了你们跑去哪里躲？
“有地方躲就先躲咯”
哈哈，然后我选到了就要减价，她就说：“你快点卖啦！我在用我的生命在跑警察，不能再便宜了啦!”
haha, so i bought it
Anything lor, walao, 用生命，我当然会买啦。。。
Taiwan photos are not ready yet D:
bu guo, mmi photos are done i think
Ta men quan bu zai xia mian!

MILLIONAIRE MIND INTENSIVE 2009 (MMI09) ^^
me me me and more me

hello HEHE!! 
MMI was FUN!!! and SUPER
YAY, but bad things happened too D:
Scolded by customers and xuan was even beaten D:
WALAO. We still have Zun Yan one okay,
Pictures!!

DAY 1
 We were all eating
THEN WORK!
and lunch we started taking pictures!
 After lunch  

Once upon a time, in a faraway land, there was a happy family
Happy Family

One day when cheryl was hungry,  
I was feeding Zhafri and haha. Then we bought STARBUCKS which cheryl wants it but we are not giving her.

Cheryl was real mad! and she WANTED REVENGE! so Cheryl took my waterbottle away and scolded me D:

我以后不敢了! i told her , and everything was settled then viviany suddenly said huh?

 Out of the sudden!
ZHafri wanted to eat me!!! but i ate him back
So we are settled

WE were back as a happy family again
HAHA:D THE END!
 idk what were we doing
Zhafri was like UH?, and i was so xin fu looking and cheryl was trying to rape me
haha

Me:幸福 Cheryl : 想要强奸我                                                        Cheryl :幸福    Me: 不屑 (我再帮小鬼黄鸿升打他的专辑哦！)
Sweet  

Can you see viviany haha a guy was looking at her and felt frustrated while i was taking photo

DAY 2
I met Yun Xuan at the mrt then we went together
I bought a bread
 
BUT I CANT EAT ON THE TRAIN!!!

At the platform

EMO!!!
FINALLY I GOT OFF THE TRAIN!

HEHE.
DAY THREE(LAST DAY!)

I made a Wong Yon Ling Song ( yon yon song for short )
 hehe.
Just scroll over the picture to see descriptions
i got a nice face painting by Denise Warner hehe.

then was bored , so i took xuan’s camera and asked justina to smile and she …  

…….
Then i just zi lian lor, haha.

And cheryl was getting bored too so she took my photos haha.
I was trying to open my jelly but i cant!!
Attempt 1:
 

Attempt 2 : No choice had to bite.                Wynn and me
 

 尼可乐思
then we took photos with the other crews  




BYE BYE!!
 

 
HERE COMES THE (HIGHLY ANTICIPATED) EATING ALBUM!!! HAHA.
吃饭特写
 

Cheryl                                                                        Yon

Wynn

Dewey

Zhafri                                                                         Wen Xian

Everyone
 

BYE!!~~~~ 

seeking social solutions to the mysteries of 21st century teaching

Liberals think that the title of Jonah Goldberg’s book Liberal Fascism is an oxymoron.  They’re wrong.  Goldberg himself writes:

“For more than sixty years, liberals have insisted that the bacillus of fascism lies semi-dormant in the bloodstream of the political right.  And yet with the notable and complicated exceptions of Leo Strauss and Allan Bloom, no top-tier American conservative intellectual was a devotee of Nietzsche or a serious admirer of Heidegger.  All major conservative schools of thought trace themselves back to the champions of the Enlightenment–John Locke, Adam Smith, Montesquieu, Burke–and none of them have any direct intellectual link to Nazism or Nietzsche, to existentialism, nihilism, or even, for the most part, Pragmatism.  Meanwhile, the ranks of the leftwing intellectuals are infested with ideas and thinkers squarely in the fascist tradition.  And yet all it takes is the abracadabra word “Marxist” to absolve most of them of any affinity with these currents.  The rest get off the hook merely by attacking bourgeois morality and American values–even though such attacks are themselves little better than a reprise of fascist arguments” [page 175].

“Foucault’s “enterprise of Unreason,” Derrida’s tyrannical logocentrism, Hitler’s “revolt against reason.”  All fed into a movement that believes action is more important than ideas.  Deconstructionism, existentialism, postmodernism, Pragmatism, relativism: all these ideas had the same purpose–to erode the iron chains of tradition, dissolve the concrete foundations of truth, and firebomb the bunkers where the defenders of the ancient regime still fought and persevered.  These were ideologies of the “movement.”  The late Richard Rorty admitted as much, conflating Nietzsche and Heidegger with James and Dewey as part of the same grand project” [Goldberg, Liberal Fascism, page 176].

It turns out that most of the moral and philosophical assumptions of liberalism have been shared by not only the Marxists, but the Nazis as well.  NAZI stood for “National Socialist German Workers Party,” and was merely a rival brand of the clearly leftist political ideology of socialism.  And given the fact that Marxism was in fact every bit as totalitarian and murderous as Nazism, in hindsight it seems rather bizarre that “Marxist” was ever an abracadabra word that the American left was willing to bear to begin with.

The purpose of this article is to explore how the foundational ideas that liberals uphold as being the opposite of fascism in fact actually fed the monster of fascist Nazism, and how the modern American left continue to fall prey to fascist premises and outcomes to this very day.

It is particularly interesting that the supposedly highly individualistic and influential school of thought known as “existentialism” became so ensnared by fascism and Nazism.  On the surface, existentialism would seem to be the very polar opposite of fascism and Nazism.  After all, a philosophy of radical freedom centered in the individual would surely be incompatible with a totalitarian social system that denies political liberty in the name of the community.  One would assume that existentialism would be a philosophy of rebellion against all such external authority.  And yet the Nazis quoted Frederich Nietzsche at great length in support of their ideology (see also here).  Martin Heidegger, one of the foremost existentialist thinkers in history, turned out to have been a proud member of the Nazi Party.  And even famed existentialist Jean-Paul Sartre – who fought to resist fascism in his Nazi-occupied France during WWII – ultimately merely chose another totalitarian ideology in its place (Sartre identified himself as a Marxist and a Maoist).

Georg Lukács observed (in The Destruction of Reason, 1954, page 5) that tracing a path to Hitler involved the name of nearly every major German philosopher since Hegel: Schopenhauer, Nietzsche, Dilthy, Simmel, Scheler, Heidegger, Jaspers, Weber.  Rather than merely being amoral monsters, the Nazis emerged out of a distinguished liberal secular humanist intellectual tradition.

Max Weinreich documented in Hitler’s Professors: The Part of Scholarship in Germany’s Crimes against the Jewish People, an exhaustive study of the complicity of German intellectuals with the Nazi regime.  Far from opposing the Nazi regime, we find that German academia actively provided the intellectual justification for Nazi fascism as well as the conceptual framework for the Holocaust.  Weinreich does not claim that German scholars intended the Holocaust, but he argues that the Holocaust would not have been possible without them.

He asks, “Did they administer the poison?  By no means; they only wrote the prescription.”

How could such a thing happen?

Very easily, it turns out.

The existentialists (along with the secular humanists and the liberals), deny the transcendent, deny objective truth, and deny the objective morality that derive from transcendence and objective truth.  Rather than any preordained system – whether moral or theological – existentialist anchored meaning not to any ideals or abstractions, but in the individual’s personal existence.  Life has no ultimate meaning; meaning is personal; and human beings must therefore create their own meaning for themselves.

One should already begin to see the problem: since existentialism, by its very nature, refuses to give objective answers to moral or ideological questions, a particular existentialist might choose to follow either a democrat or totalitarian ideology – and it frankly doesn’t matter which.  All that matters is that the choice be a genuine choice.

Existentialists didn’t merely acknowledge this abandonment of transcendent morality, they positively reveled in it.  In his book St. Genet, Jean-Paul Sartre celebrated the life of a criminal.  Genet was a robber, a drug dealer, and a sexual deviant.  By all conventional moral standards, Genet was an evil man.  But for Sartre, even ostensibly evil actions could be moral if they were performed in “good faith.”  And since Sartre’s Genet consciously chose to do what he did, and took responsibility for his choices and his actions, he was a saint in existentialist terms.

And the problem becomes even worse: by rejecting the concepts of transcendence, objective meaning, truth, and moral law, and by investing ultimate authority in the human will (i.e. Nietzsche’s “will to power”, Hitler’s “triumph of the will”), existentialism played directly into the hands of fascism — which preached the SAME doctrines.  If fascism can be defined as “violent and practical resistance against the process of transcendence,” as Ernst Nolte defined it, then it’s affinities with existentialism are crystal clear.  The two movements became part of the same stream of thought.

Modern Nietzsche followers argue that Nietzsche was not a racial anti-Semite.  For the sake of argument maybe he wasn’t; but he was without any question an intellectual anti-Semite, who attacked the Jews for their ideas and their ethics — particularly as they contributed to Western civilization and to Christianity (which he also actively despised).  And in addition to Nietzsche’s intellectual anti-Semitism was his utter contempt for any form of abstractions — particularly as they related to the transcendental categories of morality and reason.  Nietzsche maintained that abstraction of life resulted from abstraction of thought.  And he blamed Christianity – which he rightly blamed as a creation of the Jews – for the denial of life manifested in Christian morality.

And, unlike most pseudo-intellectuals of today, Nietzsche was consistent: in his attack against Christianity, he attacked Judeo-Christian morality.  He attacked the Christian value of other-centered love, and argued that notions of compassion and mercy favored the weak and the unfit, thereby breeding more weakness.  Don’t you dare think for a single nanosecond that Hitler didn’t take the arguments of this beloved-by-liberals philosopher and run down the field with them toward the death camps.

The Nazis aligned themselves not only against the Jews but against the the Judeo-Christian God and the Judeo-Christian morality the Jews represented.  A transcendent lawgiving God, who reveals His moral law on real tablets of stone for mankind to follow, was anathema to the fascists.  They argued that such transcendence alienates human beings from nature and from themselves (i.e., from their own genuine choices).  The fascist intellectuals sought to forge a new spirituality of immanence, focused upon nature, on human emotions, and on the community.  The fascists sought to restore the ancient pre-Christian consciousness, the ancient mythic sensibility in the form of the land and the blood, in which individuals experience unity with nature, with each other, and with their own deepest impulses.

Gene Edward Veith in his book Modern Fascism: Liquidating the Judeo-Christian worldview writes:

The fascist rebellion against transcendence restored the ancient pagan consciousness.  With it came barbarism, a barbarism armed with modern technology and intellectual sophistication.  The liquidation of the transcendent moral law and “Jewish” conscience allowed the resurgence of the most primitive and destructive emotions, the unleashing of original sin (page 14).

Nietzsche argued that God is dead, and Hitler tried to finish Him off by eradicating the Jews.  What is less known is that he also planned to solve the “church problem” after the war.  Hitler himself  said:

“The war is going to be over.  The last great task of our age will be to solve the church problem.  It is only then that the nation will be wholly secure” [From Hitler's Tabletalk (December 1941), quoted in The Nazi Years: A Documentary History, ed. Joachim Remak, 1990, page 105].

Hitler boasted that “I have six divisions of SS composed of men absolutely indifferent in matters of religion.  It doesn’t prevent them from going to their deaths with serenity in their souls.”  And Himmler said, “Men who can’t divest themselves of manners of previous centuries, and scoff and sling mud at things which are ‘holy’ and matters of belief to others, once and for all do not belong in the SS.”

With the creed “God is dead” and the resulting “death of God,” Nietzsche predicted that energizing conflict and revolution would reemerge in a great wave of nihilism.  Human beings would continue to evolve, he said, nodding to Darwinism.  And man would ultimately give way to Superman.  And Nietzsche said that this Superman would not accept the anachronistic abstract, transcendental meanings imposed by disembodied Judeo-Christian rationalism or by a life-denying religion.  Rather, this Superman would CREATE meaning for himself and for the world as a whole.

The Superman, according to Nietzsche, would be an artist who could shape the human race – no longer bound by putrefying and stultifying and stupefying transcendence – to his will.  “Man is for him an un-form, a material, an ugly stone that needs a sculptor,” he wrote.  Such a statement did not merely anticipate the Darwinist-based Nazi eugenics movement.  It demonstrated how the exaltation of the human will could and would lead not to general liberty, as one might have expected, but to the control of the many by the elite — with those of the weaker in will being subjugated to the will of the Supermen.

Nietzsche’s new ethic became the rationale for all the Nazi atrocities that would follow.  As Nietzsche himself put it, “The weak and the failures shall perish: the first principle of OUR love of man.  And they shall even be given every possible assistance.  What is more harmful than any vice? Active pity for all the failures and the weak: Christianity” (in “The Anti-Christ” in Portable Nietzsche, p. 570).  We see here also the exemplification of yet another legacy left behind by Nietzsche that was picked up by the Nazi and afterward by secular humanist atheists today: the Nietzschean attitude of flippant, sarcastic contempt for all the ordinary human values that had resulted from Judeo-Christianity.

One of the ordinary human values that had resulted from Judeo-Christianity was the fundamental sanctity of human life.  But the Nazis had their own concept – Lebensunwertes Leben (“life unworthy of life”).  And nearly fifty million of the most innocent and helpless human beings have perished as a result of an existentialist philosophy that survived the fall of the Nazis in liberal thought, which celebrates pro-existentialist “pro-choice” above human life.

Nietzsche’s philosophy underlies the thought of all the later existentialists, and the darker implications of his thought proved impossible to ignore.

And Martin Heidegger, in his own personal choice to commit himself to National Socialism, did not ignore them.

There is more that needs to be understood.

Martin Heidegger invoked Nietzsche in his 1933 Rectoral Address, in his speech entitled, “The Self-Assertion of the German University,” in which he articulated his commitment to the integration of academia with National Socialism.  He began by asking, if Nietzsche is correct in saying that God is dead, what are the implications for knowledge?

As Heidegger explained, if God is dead, there is no longer a transcendent authority or reference point for objective truth.  Whereas classical thought, exemplified by the Greeks, could confidently search for objective truth, today, after the death of God, truth becomes intrinsically “hidden and uncertain.”  Today the process of questioning is “no longer a preliminary step that is surmounted on the way to the answer and thus to knowing; rather, questioning itself becomes the highest form of knowing.”

Heidegger’s conclusion became accepted to the point of becoming a commonplace of contemporary liberal thought: that knowledge is a matter of process, not content.  With the death of God, there is no longer any set of absolutes or abstract ideals by which existence must be ordered.  Such “essentialism” is an illusion; and knowledge in the sense of objective, absolute truth must be challenged.  The scholar is not one who knows or searches for some absolute truth, but the one who questions everything that pretends to be true.

Again, one would think that such a skeptical methodology would be highly incompatible with fascism, with its practice of subjecting people to an absolute human authority.  And yet this betrays a fundamental misunderstanding of fascism.  In fact, Heidegger’s Rectoral Address was warmly endorsed by the National Socialists for a very good reason: the fascists saw themselves as iconoclasts, interrogating the old order and boldly challenging all transcendent absolutes.

We find that in this same address in which Heidegger asserts that “questioning itself becomes the highest form of knowing,” Heidegger went on to advocate expelling academic freedom from the university:

“To give oneself the law is the highest freedom.  The much-lauded ‘academic freedom’ will be expelled from the university.”

Heidegger argued that the traditional canons of academic freedom were not genuine but only negative, encouraging “lack of concern” and “arbitrariness.”  Scholars must become unified with each other and devote themselves to service.  In doing so, he stated, “the concept of the freedom of German students is now brought back to it’s truth.”

Now, the claim that freedom would somehow emerge when academic freedom is eliminated might be sophistry of the worst kind, but it is not mere rhetorical doublespeak.  Why?  Because Heidegger was speaking existentially, calling not for blind obedience, but for a genuine commitment of the will.  Freedom was preserved because “to give oneself the law” was a voluntary, freely chosen commitment.  Academic freedom as the disinterested pursuit of truth shows “arbitrariness,” parking of the old essentialist view that truth is objective and transcendent.  The essentialist scholar is detached and disengaged, showing “lack of concern,” missing the sense in which truth is ultimately personal, a matter of the will, demanding personal responsibility and choice.  In the new order, the scholar will be fully engaged in service to the community.  Academic freedom is alienating, a function of the old commitment to moral and intellectual absolutes.

And what this meant in practice could be seen in the Bavarian Minister of Culture’s directive to professors in Munich, that they were no longer to determine whether something “is true, but whether it is in keeping with the direction of the National Socialist revolution” (Hans Schemm, quoted in Hermann Glaser, The Cultural Roots of National Socialism, tr. Ernest A. Menze, 1978, p. 99).

I point all of the above out to now say that it is happening all over again, by intellectuals who unknowingly share most of the same tenets that made the horror possible the last time.

We live in a time and in a country in which the all-too modern left has virtually purged the university of conservatives and conservative thought.  This is simply a fact that is routinely confirmed.  And as a mater of routine, conservative speakers need not apply at universities.  If they are actually invited to speak, they are frequently shouted down by a relative few liberal activists.  And leftwing censorship is commonplace.  Free speech is largely gone, in a process that simply quashes unwanted views.  We have a process today in which a professor who is himself employing fascist tactics calls a student “a fascist bastard.”  And why did he do so?  Because the student gave a speech in a speech class choosing a side on a topic that the professor did not like.

We live in a society in which too many of our judges have despised a system of objective laws from an objective Constitution and have imposed their own will upon both.  Judicial activist judges have largely driven transcendent religion and the transcendent God who gives objective moral laws out of the public sphere.

Today, we live in a society that will not post the Ten Commandments – the epitome of transcendent divinely-ordained moral law – in public schools.  And why not?  Because judges ruled that:

“If the posted copies of the Ten Commandments are to have any effect at all, it will be to induce the schoolchildren to read, meditate upon, perhaps to venerate and obey, the Commandments,” which, the Court said, is “not a permissible state objective under the Establishment Clause.”

One can only marvel that such justices so cynically debauched the thought of the founding fathers whose ideas they professed to be upholding.

Justices of the Supreme Court agreed with this fallacious ruling even as the figure of Moses holding the Ten Commandments rules atop the very building in which they betrayed our nation’s founding principles.

And thus the left has stripped the United States of America bare of transcendent moral law, just as their intellectual forebears did prior to WWII in Nazi Germany.   And thus the intellectual left has largely stripped the United States of America from free debate within academia largely by pursuing the same line of reasoning that Nazi philosopher Martin Heidegger employed to do the same in Nazi Germany.  We saw this very feature evidenced by leftist scientists who threw aside their scientific ethics in order to purge climatologists who came to a different conclusion.

The climate that led to fascism and to Nazism in Germany did not occur overnight, even though the final plunge may have appeared to be such to an uninformed observer.  It occurred over a period of a half a dozen decades or so, with the transcendent and objective moral foundations having been systematically torn away.  And after that degree of cancer had been reached, it only took the right leader or the right event to plunge the world into madness.

Le Réseau de Lecture Publique du Val d’Europe recherche un(e) contractue (le) pour le remplacement d’une mise en disponibilité du 18 décembre 2009 au 18 juin 2010

Le Réseau des Médiathèques du Val d’Europe met à disposition du public une collection de plus de 130 000 documents répartis sur 5 établissements, dont 17 000 cd et plus de 600 partitions.

Mission principale du poste :

Assurer le catalogage, l’indexation matière et décimale des documents musicaux : cd, partitions, livres.

La mission pourra, le cas échéant, être étendue au catalogage de documents d’autres domaines de la connaissance et à des plages de service public.

Compétences :

Connaissance et pratique de l’UNIMARC, de la PCDM4.

Connaissances de RAMEAU et de la classification Dewey souhaitées.

Connaissance des techniques documentaires (recherche bibliographique).

Pratique de l’informatique.

Bonne culture musicale.

Conditions :

CDD à temps complet (35 heures), du mardi au samedi.

Du 18 décembre 2009 au 18 juin 2010.

Rémunération statutaire équivalente au grade d’adjoint du patrimoine de 2ème classe, 1er échelon + régime indemnitaire en vigueur + Tickets restaurant.

Lettre de motivation et CV à adresser à :

Monsieur le Président

SAN du Val d’Europe

Château de Chessy

BP 40

77 701 Marne la Vallée cedex 4

Renseignements : Muriel LAURENT (01 60 43 66 28)

http://mediatheques.valeurope-san.fr

Time is winding down on our course, and it keeps popping up in our reading selections. Nietzsche, whose “eternal recurrence” thought experiment invites personal reflection on one’s own meaningful relation to past, present, and future, raises the subject this time, and Sartre (remember Mrs. Premise and Mrs. Conclusion and their excellent adventure?) chimes in with his claim that since “existence precedes essence and we will to exist at the same time as we fashion our image, that image is valid for all and for the entire epoch in which we find ourselves.” Time is nothing, we are nothing, until we act and choose. But when we do, we create something we can’t run away from. Scary, and– as previously noted (“renunciation“)– not so happy. Recall, too, his distinctively French- intellectual disdain for the distinctively American “myth of happiness” and Americanism generally.  Robert Solomon says Sartre said he never had a real moment of despair in his life. Huh. It was all affected, then. Sounds like “bad faith,” doesn’t it? But “Jean-Paul Sartre is currently dead,” authentically an object without possibilities. So let him be.

We’ve noted the views of at least two Taylors, Richard and James, and of Philip Zimbardo. Is time even real? Well, aging feels real enough. When time passes slowly it feels oppressively real, and when it “flows” it feels unbearably light. “Time is but the stream I go a-fishing in,” said Thoreau. Meaning?

Meaning, I suppose, that we experience time as a condition of meaningful, happy-making activity. So it’s as real as happiness, happiness is as real as time, and both are real-as-experienced. We need time to unfold our projects, construct our relationships, and enjoy our lives. When we succeed, we experience them and it together as a subjective unity that closes the loop on each episode of expectation. A closed loop is a moment in time– which may or may not correspond to a conventional moment as measured by our clocks and calendars– that represents fulfillment or (in Dewey’s language of everyday aesthetic experience, and in Nietzsche’s of self-overcoming, in the clip below) consummation. Enough moments like that will make some of us describe ourselves as happy, whether or not Aristotle would approve.

For Dewey, btw, the thing about time is not that it’s not really  real, but that it’s not just yours and mine: it’s ours. It’s the stream humanity goes a-fishing in. We still have our consummations as individuals, but our largest meanings embrace the “continuous human community.” When we affirm our place in that pan-temporal community, our inescapably-subjective relation to time trades the worst vestiges of misanthropic narcissism for the more sympathetic angels of our nature: social solidarity and species identity. My time then is your time, and our kids’ time, and theirs, and… and aren’t we glad we had this time together?

Does it help, though, to live now and into the always-cresting now of what was the future just a moment ago, to  excise big chunks of the past? Nietzsche (among many others) said happiness requires living in the now. How forgetful must we be, to accomplish that? Must we aspire to the “blissful blindness” of childhood, the animal (“dog-like”) spontaneity of the Cynic, (IEP) or the aphasia of the amnesiac?

“Forgetting is essential to action” and for “the life of everything organic.” That seems right, we accumulate too much informational dross every hour of every day for our finite minds to absorb. We can be “healthful, strong, and fruitful only when bounded by a horizon.”

But then he gives us “eternal recurrence,” the “greatest weight.” The horizon, fixed decisively to the shores of this world, seems suddenly, paradoxically infinite and dizzying. And liberating? “Be calm.”

J’organise depuis plusieurs années des formations pour les bénévoles de mon réseau. J’ai commencé par les proposer à tous (formation commune à toutes les équipes pour mieux se connaître et par groupe de 12 environ). J’ai ensuite fait les mêmes formations directement dans les bibliothèques pour les équipes qui avaient peu répondu précédemment. Je pense avoir pu toucher 70% des bénévoles du réseau. Je propose maintenant ces formations à tous les nouveaux bénévoles.

La formation classement permet d’expliquer la Dewey mais aussi le classement des albums, les gommettes sur les romans… Je leur donne le dossier pour qu’ils gardent une trace de la formation.

La formation accueilest plus délicate à mettre en place. J’ajoute à la trame beaucoup d’exemples en exagérant le trait (humour avant tout!). Je parle du comportement des bénévoles (c’est le but de la chose) mais aussi du rôle des bibliothèques, de la notion de service public, du conseil au lecteur …

Murielle

I gave a talk today on “Emerson and the Poetics of Metonymy.” In a series called “Tea and Talk” at the Lit House at Washington College. I noted that ‘talk’ is metonymy, or what I called good metonymy: that is, a reference to the fact that the emphasis was on talking through–that “talks” (the noun, the scholarly convention) are based in talk, in talking. And that I was thus taking them up on that occasion, and would follow suit by talking through, not read from a paper.

And as I forewarned, though this might have kept things metonymically lively–talking through the process of my thinking, using only notes–there are complications and implications for understanding. Namely, in all the compression and reduction, I left things out.

What I might have added, perhaps to clarify:

Essay is another good example of scholarly (forgotten, or buried) metonymy–now dead metaphor. Essays begin as verbs, as attempts. Emerson knows this, “essaying to be.” And this means essays are unfinished.

In one of his most beautiful essays, Emerson writes (from which I got the title for the talk, and forgot to give the context): “I know better than to claim any completeness for my picture. I am a fragment and this is a fragment of me.”

It is a picture–and a figuring–of metonymy, if not by way of it (one thought after: it is not so much that Emerson writes with metonymy as thinks through it; that often in his very descriptions of writing or thinking as metonymy, he also does so metaphorically). Emerson’s this is key: think linguistic shifter, index–the world of his thought, all its reference, condensed into this writing, this thinking; all in each.

And the problem, so far as I can say it, is that metaphor, conventionally, doesn’t like this. Poems, if we think of conventions of organic or organizing metaphor, founder on “this.”

I also neglected to give two of the examples of metaphor I had collected. One from Emerson, of great importance: nature is the hand of the mind (from Nature). The ‘hand’ is in my view the metonymic figure of figures. And it is one specific way to get from Emerson to Dewey (and reminds me, part of an interest in this project, is to get into Dewey and read ‘metonymy’ in his notions of ‘hand-work’ and doing.)

The other example: Tarrantino describing the end of his most recent film, Inglorious Basterds–the plot device where the cinema is set to flames by burning a nitrate film strip. He says on NPR: it is a ‘juicy metaphor’ but it is also literal–because the film is actually burning the theater. I am intrigued by the fact that he has metaphor, but when he needs it, there is no ‘metonymy’ to access for the conversation (what he is talking about; the appearance of film or photography in film is metonymic). The catch, however, is that the metonymic burning of film isn’t ‘literal.’ It remains figural: its metonymy means it is material and contextual, but not merely literal (if that means the opposite, in some way, of the imaginative).

Mark Nowak asked a good question, noting that metonymy, by definition at least, emphasizes noun–and the naming we associate with nouns. Whereas for Emerson, at least as I was arguing, the focus is on action and process–what we would associate with verb. When does it change, at least for Emerson? It strikes me that this might be a good way to get also at the change I show: when early on Emerson (in Nature) refers by name to the ‘metaphor’ and metaphoricity of all language and nature (metaphor of human mind)–when he really means nature’s metonymy. It is only later, in the 1850s, with “Poetry and Imagination,” that he uses (as I argue) the more fitting name “metonymy.”

I wonder if one way to track that change, historically and contextually, would be to recognize that he is also shifting in the later use to a disucssion of rhetoric; whereas earlier he is thinking more of a poetic. And I wonder if this difference and even tension between the poetic and the rhetorical, which seems to be a version of the tension between metaphor and metonymy, can be mapped onto changes and transitions in American schooling, in shifts from belles lettres as the model, to a rhetoric of composition.

Finally, I forgot to mention–or should I say, in the spirit of the thought, my Emerson (metonymic) attention span didn’t makes it way to–the exploration of metonymy and what it might mean for writing or learning or scholarship that I am haltingly pursuing here. If you google “Emerson and Metonymy,” I might have said, some posts from this blog, this dumping ground (Emerson’s savings bank journal ‘wide world’ digitalized), appear high on the list. Might that now be a good way for a scholar to know that there is room to disseminate his thoughts? Little else is out there. Or a sign that there is no one there to receive the message? [another dynamic relation I might have mentioned: dissemination vs. dialogue, John Durham Peters]

a PMLA article from 1890s discussing metonymy as “necessary relation”

Synecdoche, as Professor Gummere has said, is based upon a relation of space,—what Professor Fruit has termed intra-relativity,—the relation of the whole and its parts; from this figure it is only a short step to Metonymy, which is based upon a relation of thought,—what Professor Fruit has termed extrarelativity, or the intuitions of necessary relation. Metonymy names things at a slight remove; instead of naming the thing itself, it names something associated with it, and trusts to the imagination to supply what is not stated,—both the thing unnamed and the relation which bridges the gulf between the two. If the relations are necessary relations, the gulf is not a very wide one; neither in synecdoche nor in metonymy is a serious demand made upon the imagination, though more is, perhaps, required in the case of metonymy.

La Ville de Clamart (51.196 habitants) – Hauts de Seine

Recrute pour son réseau des Médiathèques un

Adjoint du patrimoine pôle jeunesse (H/F)

(Cadre d’emplois des adjoints du patrimoine de 2ème classe)

CDD de 3 mois

Missions 

Sous l’autorité de son responsable de section il/elle effectue toutes les tâches liées à l’accueil du public et participe aux acquisitions, au traitement matériel des documents, à leur mise en valeur, ainsi qu’à l’accueil des scolaires.

Dans le cadre d’un projet de développement de l’accès au multimédia, il/elle sera chargé de mettre en place des accueils et de sensibiliser le jeune public à l’usage d’Internet et des ressources en ligne.

Fonctions principales

> Accueil du public

> Equipement des documents

> Acquisitions et catalogage des documents multimédia (CD, DVD, DVD roms)

> Accueil des scolaires (initiation à la recherche documentaire, atelier multimédia)

Fonctions secondaires

> Participation à l’action culturelle du pôle jeunesse (réalisation de bibliographies, présentation et élection thématique d’ouvrages).

Profil souhaité

Cursus universitaire en Sciences Humaines et Sociales, idéalement couplé à une formation bac + 2 en métier du livre

Connaissance des techniques bibliothéconomiques (catalogage / indexation, Dewey)

Sens du service public, de l’accueil, de la médiation et de l’animation auprès du jeune public

Bonne maîtrise de l’outil informatique (Windows, Internet et logiciel de gestion de bibliothèque Orphée), très bonne pratique d’Internet

Dynamisme et motivation, aptitude au travail en équipe

Expérience en médiathèque et connaissance de l’édition jeunesse

Travail du mardi au samedi

Rémunération statutaire + régime indemnitaire + prime de fin d’année + CNAS

Merci d’adresser votre candidature avant le 30 novembre 2009 : lettre de motivation + CV

Par courrier à : Monsieur le Maire, Hôtel de Ville, 1 place Maurice Gunsbourg, 92140 Clamart

Par mail à : recrutement@clamart.fr

Bibliothèque Universitaire Pierre et Marie Curie

Profil de poste de BIBLIOTHÉCAIRE contractuel(le)

La bibliothèque universitaire Pierre et Marie Curie recrute un(e) bibliothécaire contractuel(le).

Début du contrat : immédiat

Fin du contrat : 30 juin 2010

Lieu d’exercice : Section Biologie Recherche / BUPMC

Activité : 100 % 35 h hebdomadaires – 1 ouverture à 08 H 45 et 1 fermeture à 18 h obligatoires par semaine.

Fonctions :

Adjoint responsable de section

Gestion des Publications en série imprimées

Suivi et actualisation du Portail des Bibliothèques \ section BR

Participation à l’animation culturelle

Participation formation Master Biologie

Rémunération brute mensuelle : 1607,93 € (+ indemnités de résidence + éventuellement SFT)

Contact : Claire SONNEFRAUD 01 44 27 59 65 claire.sonnefraud@upmc.fr

Le (la) bibliothécaire contractuel(le) est placé(e) sous l’autorité directe du conservateur responsable de la bibliothèque de Biologie recherche, section documentaire de la Bibliothèque universitaire Pierre et Marie Curie. La section Biologie recherche, composée de 7 agents titulaires et contractuels, dessert la communauté des enseignants-chercheurs, chercheurs et les étudiants à partir du niveau M de l’Université Pierre et Marie Curie. Elle développe un fonds spécialisé, le signale et le met à disposition de ses usagers.

Activités

Gestion des collections………………………………… ………………… … … 19 h 00 (~55 %)

Ressources continues support papier : périodiques, suites et séries

Traitement et suivi des transferts, des doubles et des dons dans le contexte de la conservation partagée des périodiques scientifiques

Poursuite de la réorganisation et de la restructuration des collections de périodiques papiers (salle de lecture et deux réserves) dans le contexte de la conservation partagée des périodiques scientifiques en Île-de-France

Ressources numériques : E – book, archives pérennes, bases de données, Bouquets de revues électroniques

Suivi des supports communicationnels

Suivi de la mise à jour et de la valorisation sur le portail documentaire \ BR des abonnements

Tests et pertinence de nouvelles ressources proposées par la documentation électronique

Monographies

Supervision et coordination du circuit documentaire des Monographies

Responsable de la parution trimestrielle de la liste Nouveautés sur le Portail documentaire

Participation à la politique d’acquisition et à la veille documentaire

Accueil et service public……………………………………… ……………………10 h 00 (~25 %)

Refonte de la signalétique de la bibliothèque

Participation aux permanences de service public à raison de 8 heures/semaine : inscription, accueil et orientation bibliographique de premier niveau des lecteurs, enregistrement des prêts et retours de documents

Suivi mail générique de la section 

Service public : responsable de la formation interne SIGB (modules circulation, recherche), formation accueil du public en sciences

Suivi des dossiers liés à l’inscription, au PEB, aux tarifs, règles de prêt, règlement intérieur

En charge du suivi et respect de l’espace commun collaboratif \ Biologie Recherche : mise à jour des fiches pratiques, de la signalétique, des plaquettes locales de communication

Suivi et transfert au responsable de section des indicateurs liés au service public

Aide à la recherche bibliographique et à l’autonomisation des usagers sur les postes informatiques publics

Portail documentaire ……………………………………………………………3 h 00 (~10%)

Coresponsable du contenu des Pages Web de la section Biologie recherche 

Actualisation et suivi des signets et des revues électroniques

Participation à l’évolution ergonomique du portail documentaire

Participation à la personnalisation de l’écran d’accueil des postes publics

Fonctions transversales……………………………………………………………3 h 00 (~10%)

Participation à l’élaboration des supports de cours et à l’organisation de la formation Master Biologie : présentation du portail documentaire

Participation au Service de Référence Virtuel : Rue des Facs

Compétences

Connaissances

Environnement institutionnel et documentaire : l’université, la typologie des bibliothèques de l’enseignement supérieur et des usagers (étudiants en master, en doctorat, enseignants-chercheurs)

Compréhension et application des projets documentaires et de formation définis dans le projet quadriennal 2009 – 2012:

Monde de l’édition, des publications scientifiques et des outils bibliométriques

Maîtrise de la suite Office & du Web 2.0 : navigation, flux RSS, agrégateurs

Des notions en feuilles de styles CSS et XML seraient souhaitables

Savoir-faire opérationnels 

Connaître les normes et formats de catalogage pour les monographies et ressources continues imprimées, les accès autorités et accès sujets.

Indexation Rameau et classification décimale Dewey

Maîtriser les outils informatiques liés au traitement documentaire (WinIBW, SIGB, portails bibliographiques)

Connaître les principales bases de données et interfaces liées à la recherche bibliographique en Information scientifique

Avoir le goût pour la gestion des publications en série

Savoir identifier, évaluer et valoriser des ressources pertinentes en support papier et numérique

Préparer et animer une séance de formation

Savoir travailler en équipe et organiser des chantiers de type refoulement, récolement

Savoir mettre à jour ses connaissances professionnelles et être attentif aux évolutions scientifiques et technologiques de la profession et de l’environnement documentaire

Savoir référer à son supérieur hiérarchique direct tout problème ou question concernant la section.

Creator: Bones (creator), Jinsei Kataoka, Kazuma Kondou (authors)
Chapters: 23
Volumes: 6
Genre: Adventure, Mecha, Romance
Protagonist: Renton Thurston

I first watched the anime of Eureka Seven two or three years ago (whenever it was aired on YTV). And I was completely floored by it. There is something very lovable and enduring about both the storyline and the cast of it. So, after I was done catching up-to-date on Naruto, Bleach and all that jazz, I decided to read through Eureka Seven. It had been a few years since I’ve seen the anime but I still adored it and loved it and wished I could watch it again, so the manga seemed like a good route to go in.

The manga takes a different route than the anime does, the ending being less happy. The manga also has a shorter storyline compared to the anime and different outcomes, but it’s still a good read and there are a few similarities. There’s probably spoilers in this post cause I just can’t control myself (especially when it’s about Holland, who is godly 8D)

Renton

Eureka Seven is the story of Renton Thurston, a fourteen year old boy who is dissatisfied with his life in his small town where nothing interesting or dangerous ever happens. He’s been here is whole life, living with his grandfather, his father (who has since passed) and his sister Diane (until she leaves them). And his father, Adrock Thurston, is seen as a hero so it depresses him even more when everyone talks about how much he doesn’t live up to his father’s name. Renton reads the ray=out magazine, a mag put out by the infamous Gekko State. Renton admires them and their lifting skills, especially Holland, their leader. One day, he meets Eureka, a member of the Gekko State and the pilot of the Nirvash. The Nirvash is damaged and needs fixing so Renton and his grandfather begin work on it (as his grandfather is a mechanic). When their garage is suddenly under attack by the military who’s chasing after Eureka (as the Gekko State is wanted by the military). Eureka goes to fight time and Renton comes along with her.

After this, Renton ends up joining the Gekko State but finds the glorious life he thought they had from reading ray=out isn’t exactly the case. Holland doesn’t act like a big hero (as sexy as he is. He likes to bum around in his underpants and drink lots of coffee). Talho, the pilot, as beautiful as she may look, can be very aggressive and demanding. The other members of the crew like to pick on him and make him do various, little tasks for them that they’re too lazy to do themselves. The three children Eureka had “adopted” bully him. They’re often under attack by the military. And their cargo transport business doesn’t pay enough for them to always have food enough for all of them (considering there’s 18 of them on board). They also pay little attention to anything he says and don’t take him seriously. He finds the only reason he’s really there is because Eureka seems to think he’s helpful in piloting the Nirvash. He also starts developing feelings for her that she doesn’t seem to notice, especially since she doesn’t show a lot of emotion.

Eureka

The reader is also introduced to the side of the military. Here, we meet Dominic, second-in-command under Dewey (Holland’s older brother! But you’re not supposed to know that yet 8D), who is recently released after being imprisoned. We also meet Anemone, a girl who looks very much like Eureka but works for the military (or more specifically, Dewey, as he is the only one she listens to) and acts very different from her, being much more aggressive, demanding and has an obsession with eating sweets. It appears that Dewey is after Eureka because she is a Coralian (if you don’t understand any of the terminology, by the way, google it 8D) and more perfect than Anemone is.

I don’t actually want to spoil any of the story because this is one of those stories were a lot of it’s important and it’s an amazing read so I don’t want to ruin it for everyone. I’ll probably just start ranting about random things, such as the characters and what have you. Because they are awesome~~~. And ultimately, one of the best casts I can think of in a manga. Especially since they aren’t trying so hard to make everyone seem so special and unique like some series do.

Renton Thurston: Renton is our lovely protagonist. He’s a fourteen-year-old boy who’s the son of renown hero, Adrock Thurston, and grandson of a fairly famous mechanic.  The thing about Renton that I find so appealing is that he’s easy to relate to. He is particularly hyper-active to the point of being exhausting or does he come from a mysterious past so he’s all brooding and dark and what not. He’s your average everyday boy that has a reaction that’s believable to the things that are happening to him. And his romance with Eureka is believable as well because it seems mostly just like a teenage boy getting some big old crush on a pretty girl when it starts but it develops. He’s not your typical piece of hot stud who’s good at everything. He’s bullied by the other members of Gekko State and can’t lift spectacularly like they can (falling on his face at one point) and sometimes he’s scared and can’t handle things. But he never gives up and is fiercely loyal to not only those of the Gekko State but those he considers his friends and family. And that’s pretty admirable in any main character. The fact he’s keeping it real just adds to his lovability.

Holland

Eureka: She’s a Coralian (google the term!) who was found in human form. She was part of the military with Holland and some of the others but left with him when he deflected and formed the Gekko State. Eureka doesn’t show a lot of emotion, something she’s sort of incapable of doing right away in the manga. She also looks after three children who she has “adopted” and refer to her as mama. For the most part, she’s oblivious to Renton’s feelings until later on. Eureka’s a very enduring character. Both her past and her destiny in the series is very heart-warming, and a little heart-breaking. As a heroine, I personally love Eureka. Unlike a lot of heroines, she isn’t immediately in love with her hero or does she deny any feelings for him (as she doesn’t really understand them but she isn’t actually in denial). And she grows a lot as both a person and a ‘human being’ throughout the story.

Holland Novak: This man is Eureka Seven’s sex god (I’m totally biased in favor of him. I think I have a thing for airship captains @w@). He’s my favorite character, in case you can’t tell. Holland is the leader of the Gekko State, former member of the military, younger brother of Dewey, and coffee enthusiast. When he’s first mentioned in the story, he’s Renton’s hero and seems like an unbelievably awesome guy. That isn’t really the case as he’s very hot tempered, severely dislikes insubordination and not nearly the calm, cool, collected guy the ray=out magazine puts him out to be. But his concern for his crew and their safety is genuine and he’s not one to go against the saying “a captain goes down with his ship”. By the end of the manga, he has become that hero that Renton originally thought him to be, which is awesome sauce. He holds a strong hatred for his elder brother, which I don’t blame him cause Dewey is a poohead.

Anemone: Anemone is fucking crazy. And I love her for it. She’s a Coralian, like Eureka, and looks a lot like her. She also loves eating sweets. I believe Anemone’s one of those characters your heart goes out to. She seems like she’s this nasty girl when first introduced but by the end of the manga, you can’t help but feel bad for her. She goes through a lot of shit, the first of it just being used by Dewey who she really seems to care for and look up to.

Dominic Sorel: Dominic isn’t as important as some of the others (he seems more important in the manga than the anime, but maybe it’s cause I can’t remember much from the anime right now), but he deserves his own section. Because, like Anemone, Dewey puts the poor boy through hell that he really doesn’t deserve. And his ending in the manga is much, much sadder than that of the anime, which makes him an even more interesting character. But, he really does get put through a lot. Especially when it comes down to his feelings for Anemone, which are obviously not returned, and what his feelings towards being treated as a tool by Dewey to the fact he has real feelings as a person.

Those are the only ones I’m gonna get into, but here’s the rest of the important cast:

Dewey Novak: Holland’s older brother and colonel in the military. One of our antagonists. (I say one for reasons that are obvious at the end)
Talho Yuki: Pilot of the Moonlight (Gekko). And romantic interest of Holland.
Hap: second-in-command of the Gekko State. Was the one who convinced Holland to desert.
Mattieu: member of the Gekko State and pilot of the LFO 606.
Hilda: member of the Gekko State and pilot of the LFO 808.
Gidget: member of the Gekko State. Sensor and is in charge of communications on the bridge.
Moondoggie: member of the Gekko State. In charge of the LFO catapult.
Stoner: member of the Gekko State and writer of the ray=out magazine.
Ken-Goh: member of the Gekko State and chief gunner (weapons) of the Moonight.
Mischa: the Gekko State’s doctor.
Gonzy: originally a stole-away. Normally sits around on the ship and helps the others with their problems.
Jobs: member of the Gekko State. Originally a stole away with Woz. In charge of hardware.
Woz: member of the Gekko State. Originally a stole-away with Jobs. In charge of software.

Finalllllllly~

Anyways, read Eureka Seven. Like right now. Then go watch the anime. 8D

Le SVET des Coëvrons (Syndicat à Vocation Economique et Touristique) (Mayenne, 39 communes, 27 000 habitants) recrute

UN(E) ASSISTANT(E) QUALIFIE(E) DE CONSERVATION DU PATRIMOINE ET DES BIBLIOTHEQUES

(Par voie statutaire ou contractuelle)

pour le développement et la coordination de son réseau intercommunal de lecture publique

En coordination avec l’autre poste intercommunal,

Missions :

- Gestion de bibliothèques têtes de réseau à raison de 21 heures par semaine

- Développement, coordination et organisation de l’ensemble des activités de lecture publique

- Coordination du réseau informatique

- Mise en œuvre de programmes d’animations

- Gestion des acquisitions et du fonds en liaison avec la Bibliothèque départementale de la Mayenne

- Aide technique et conseil auprès des élus en collaboration avec la BDM et la DRAC

- Conseil, formation des équipes locales et assistance technique

Profil :

- CAFB ou DEUST ou DUT Métiers du Livre

- Sens de l’organisation, esprit d’initiative

- Aptitude à l’animation et au développement du réseau

- Dynamisme, disponibilité

- Sens du travail en équipe et du partenariat

- Connaissance et intérêt pour le milieu rural

- Connaissances informatique (logiciel Orphée media), maîtrise des techniques documentaires (UNIMARC, Dewey, RAMEAU, PCDM 4)

- Permis B et véhicule indispensable

Poste à pourvoir pour le 1er Janvier 2010

Merci d’adresser votre candidature (lettre de motivation manuscrite, CV et photo) à Monsieur Le Président, SVET des Coëvrons, Espace Coëvrons, BP 0130, 53601 Evron cedex, avant le 30 novembre 2009

Contact : Bibliothèque départementale de la Mayenne

Source : ADBDP

1. Đời sống là một chu trình vận động liên tục làm mới các giá trị cũ, theo một nghĩa khác, đó là quá trình cải biến hình thái các giá trị của truyền thống, những giá trị thích hợp được mỗi cộng đồng đề cao và gìn giữ, sao cho chúng trở nên phù hợp và chấp nhận được, ứng với sự tiến triển của đời sống hiện đại. Theo đó, mỗi thệ hệ mới và non nớt trong cộgn đồng sẽ lớn lên, cùng với sự cải ngôn các khái niệm mà cha mẹ, ông bà họ đã tôn trọng. Tức là, tìm kiếm một hình ảnh mới và hợp thời định nghĩa cho các khái niệm tương đối trừu tượng, ví dụ, như: lòng dũng cảm, phẩm giá, danh dự, trung thành, và, khái niệm thường gây nhiều tranh cãi, đạo đức… Đại để, John Dewey đã viết, có thể diễn giải thành, những điều như vậy.

Dewey còn chỉ ra, việc những thành viên non nớt, lần đầu tiên, đến với cuộc sống chung của cộng đồng, đời sống ứng với môi trường xã hội anh/cô tồn tại cùng, thường có những biểu hiện thờ ơ và coi nhẹ những biểu tượng của truyền thống. Dễ hiểu rằng, điều này là đương nhiên, những truyền thống đó hoàn toàn xa lạ với họ; anh/cô ta chưa hề trải qua những tình huống tạo ra các môi trường cung cấp các kích thích hình thành nên lòng kính trọng. Hơn nữa, họ sẽ không bao giờ có cơ hội ‘được tồn tại’ trong những môi trường như cha mẹ, ông bà họ đã từng. Điều này, và những điều vừa bàn tới, dẫn đến hai hệ quả quan trọng: mỗi thế hệ trẻ lớn lên, không ít thì nhiều, thường nhận được dự dè biểu và ánh mắt lo ngại của những thành viên thế hệ đã từng trẻ và lớn lên trước đó, họ bị nghi ngờ về khả năng hòa nhập cuộc sống bởi vì sự thờ ơ với truyền thống của chính họ; trách nhiệm và ảnh hưởng của người lớn trong việc hướng dẫn và định hướng con trẻ hòa nhập với đời sống cộng đồng. Nhưng ở đây, không bàn về chuyện giáo dục.

Thêm một nhận định nữa, lần này là của Gustave le Bon, trong tác phẩm ‘Tâm lý học đám đông’, ông giả thuyết rằng, mỗi ‘tâm hồn chủng tộc’ là cái đặc trưng gắn liền với mỗi dân tộc, xuyên suốt chiều dài lịch sử, và rằng người dã man với người hiện đại, nếu họ có chung một nguồn gốc chủng tộc, đều có chung một khuynh hướng lựa chọn, hoặc là có xu hướng phản ứng giống nhau cho những kích thích tương đồng tương ứng; và rằng truyền thống không phải là cái con người lựa chọn, chính chúng lựa chọn chúng ta, những giá trị truyền thống nào phù hợp với cái ‘tâm hồn chủng tộc’ sẽ được chú ý, phát tán và truyền lại.

Nhìn chung, những lập luận ở trên, không nhằm đưa ra bất kỳ kết luận cuối cùng nào; giả thuyết, nhât là giả thuyết của khoa học xã hội học, thường là những phán đoán khó kiểm chứng, cũng như khó lòng tạo ra sự tin tưởng rộng rãi, hoàn toàn như các định đề hay công thức toán học. Nhưng qua đó, có thể đặt ra nghi vấn, rằng những giá trị truyền thống, đang trên đà biến mất như được miêu tả rống riết trên báo chí hiện nay, có phải là đang trong quá trình cải biến ngôn từ, và rốt cuộc thì sự biến đổi hình thức biểu hiện này, thực chất, không làm thay đổi những giá trị cốt lõi của truyền thống được lưu giữ trong tâm hồn chủng tộc; điều này có phải là điều tốt không?

2. Sống là chuyện không cũ. Báo chí và các công cụ truyền thông, cùng ngành công nghiệp thông tin đằng sau nó, sống được, cũng là nhờ đặc tính luôn mới mẻ này của cuộc sống. Tuy nhiên, với áp lực cạnh tranh khủng khiếp, được thúc đẩy bởi công nghệ và ‘tính thờ ơ’ của người hiện đại, báo chí đã và đang biến đổi sâu sắc so với nó đã từng, và còn mạnh mẽ hơn nữa so với nó đang là. Cuộc sống, được phản ánh trên báo chí, ngày càng xa dần màu sắc chủ đạo của cuộc sống mà nó vốn phải là. Và cũng có lẽ vì vậy, ‘con người hiện đại ngày càng bị sự thờ ơ xâm chiếm’ (*). Dù luôn có những ngoại lệ.

‘Con người thờ ơ’ xem ra không phải là một miêu tả tích cực. Nhưng đem phần lỗi đổ lên đầu báo chí thì lại không hay, nếu không muốn nói là rất dở. Báo chí tồn tại được, hiển nhiên, là nhờ vào đòi hỏi của con người; nói báo chí làm con người thờ ơ, chẳng khác nào quy cho …. Tuy nhiên, với tần suất lặp lại lớn trong hình thức và nội dung của tin tức, đại đa số báo chí đang rơi vào con đường mòn của nhàm chán; một khi hứng thú không được khơi gợi đúng mức, đương nhiên, thái độ thờ ơ dễ dàng xuất hiện và nhanh chóng chiếm lĩnh.

Biểu hiện bề ngoài của một hành động là kết quả của một quá trình huấn luyện và biểu hiện của một hành động với các sắc thái tình cảm và tinh thần sâu sắc chứa đựng bên trong chủ thể là rất khó phân biệt. Nói cách khác, chỉ bằng quan sát hành động và sự thể hiện bên ngoài, chúng ta khó lòng phân biệt được đâu là kết quả của sự vâng lời và đâu là kết quả của một quá trình tích lũy lâu dài về mặt nhận thức. Vì vậy, sự việc xét theo những biểu hiện bên ngoài luôn cần phải được xem xét với các khoảng ngờ. Biểu hiện thờ ơ, ở đây, cũng vậy; sự không hứng thú thoáng qua với sự quan tâm bền bĩ nhưng bất lực đều có chung một bộ mặt biểu hiện, và lo lắng thực sự với những quặn xé bên trong, đương nhiên, chỉ bản thân một người hiểu. Hoặc nói đơn giản hơn, người ta thờ ơ, có khi, cũng chỉ vì người ta không thể làm gì khác hơn được.

3. Miền trung ngập lụt, gió mưa tơi bời.

4.

Bibliothécaire adjoint(e) spécialisé(e)

Recrutement du 6 novembre 2009 au 20 novembre 2009

Contexte : La Bibliothèque de Conservation et de Recherche (BCR) est une bibliothèque à vocation patrimoniale qui relève du ressort du Service Commun de la Documentation de lUniversité de Poitiers depuis le 1er janvier 2009. Elle met à disposition des étudiants de lIUFM de Poitou-Charentes des collections (24 000 volumes) issues des anciennes écoles normales et provenant des médiathèques de lIUFM.

Missions :

- Assurer le traitement documentaire et la conservation des collections de la bibliothèque,

- accueillir, informer et orienter les usagers,

- valoriser les collections.

Activités liées aux collections :

-assurer le catalogage et l?indexation dans BCDI,

- équiper les documents entrant dans les collections,

- saisir les états de collection des périodiques dans le SUDOC,

- veiller aux conditions de conservation des collections,

- participer à la mise en oeuvre de la politique documentaire (acquisitions)

-gérer les différents modes d?accès aux ressources documentaires,

-collecter et présenter des statistiques de prêt et de consultation.

Activités liées au public :

- présenter les ressources documentaires et les services de la bibliothèque,

- mener les recherches bibliographiques

- renseigner les utilisateurs sur place ou à distance, mettre à jour les informations destinées au public (support papier et numérique).

Activités liées à la valorisation des collections :

- collaborer à des évènements culturels (expositions à la BCR et à l?IUFM)

- créer et actualiser les pages Web de la BCR.

Compétences requises :

- maîtrise du format Unimarc et des normes de catalogage (ISBD)

-maîtrise de l?outil informatique, des technologies de l?information, des logiciels utilisés dans la bibliothèque (BCDI, WinIBW, SPIP)

- utilisation du thésaurus Motbis, de la liste d?autorités matière RAMEAU et du mode de classifications DEWEY, utilisation de catalogues collectifs pour la localisation de documents (SUDOC)

-acquisition de la documentation auprès des éditeurs et libraires et gestion des commandes,

-connaissance des mesures de conservation à appliquer aux collections de la bibliothèque.

Diplôme(s) : DUT Documentaliste, DEUST métiers du livre.

Expérience(s) souhaitée(s) : travail en bibliothèque universitaire. Catalogage dans un SIGB universitaire, dans un BCDI et dans WinIBW. Conservation des fonds anciens

REMUNERATION BRUTE MENSUELLE : 1 419,03 ? – INM 308 – Quotité : 100 %

Lettre de motivation et CV sont à adresser :

Université de Poitiers – SCD

à l’attention de madame MARCIL

93, avenue du Recteur Pineau BP 605

86022 POITIERS Cedex

Type : Appels à candidature (CDD)

Contact : M. VERNEUIL

Lieu(x) : IUFM de La Rochelle

Source : Univ. de Poitiers

Crowley, Sharon. “Freshman English and War.” Composition in the University University of Pittsburgh Press, 1995.

Crowley argues that merging of military goals with the Freshman composition course that happened after WWI realigned focus around practical communication, bringing into question the literary and current traditional approach (and even departmental ownership). This opened up the playing field for New Rhetoric.

The splitting off of the speech department in 1910, roughly coinciding with the Roberts Method. Crowley goes on to show how Dewey embodied a attempted shift to an “engaged model” of student learning. It might be interesting to compare this with Dr. Roberts’ Americanization program.

Un(e) bibliothécaire adjoint(e) spécialisé(e) à Guyancourt (78)

Le Service commun de la documentation de Versailles Saint-Quentin-en-Yvelines recrute un contractuel à temps plein sur un poste de bibliothécaire adjoint spécialisé pour la période du

01 novembre 2009 au 31 août 2010

Le poste est situé à la bibliothèque universitaire de Saint-Quentin-en-Yvelines (sciences sociales et humaines, sciences juridiques et politiques, médecine)

Missions :

Participation au service public (accueil et orientation du public, prêt et retour des documents, renseignements bibliographiques)

Catalogage courant des documents dans le Sudoc et le catalogue local (AB6)

Participation au chantier de recotation des fonds

Compétences requises :

Maîtrise du format de catalogage Unimarc, de l’ indexation RAMEAU et de la cotation Dewey

Connaissance des spécificités du catalogage dans le Sudoc et du logiciel WinIBW

Connaissance du circuit du livre

Expérience souhaitée en bibliothèque universitaire

Contact :

Veuillez envoyer un CV et une lettre de motivation par courrier ou mail à :

Christophe PERALES, directeur du SCD

Christophe.perales@uvsq.fr

et

Vincent BERIEL, responsable de la cellule de catalogage

Vincent.beriel@uvsq.fr

01 39 25 54 90

Bibliothèque universitaire de Saint-Quentin-en-Yvelines

45 bvd Vauban

78280 GUYANCOURT

TECHNICIEN DE BIBLIOTHEQUE/MEDIATHEQUE EN CAE* H/F

VOUS AVEZ LES CONNAISSANCES OPERATIONNELLES DES OUTILS ET TECHNIQUES DE LA CHAINE DOCUMENTAIRE ET DES REGLES DE LA BIBLIOTHECONOMIE, DES SYSTEMES DE CLASSIFICATION (DEWEY) ET DE PRETS DOCUMENTAIRES. MAITRISE DU CATALOGAGE  UNIMARC, DE L’INDEXATION RAMEAU ET UTILISATION SYSTEME GESTION DE BIBLIOTHEQUE

Lieu de travail : 13 – AIX-EN-PROVENCE JAS DE BOUFFAN

Type de contrat : CONTRAT A DUREE DETERMINEE DE 6 MOIS

Nature d’offre : CONTRAT ACCOMPAGN. EMPLOI

Expérience : SOUHAITEE DE 1 AN

Formation et connaissances : NIV. 4 (BAC) EXIGE(E)

*INDIQUER VOTRE ELIGIBILITE AU CAE

Autres connaissances : LANGUE ARABE EXIGE(E)

Qualification : Employé qualifié

Salaire indicatif : HORAIRE 8,82 Euros (57,86 F)

Durée hebdomadaire de travail : 20H00 HEBDO

Taille de l’entreprise : 250 A 499 SALARIES

Secteur d’activité : ENSEIGNEMENT TERTIAIRE

Source : ANPE, Numéro d’offre 457796Z

http://www.anpe.fr/espacecandidat/nicola/AfficherOffre.do?reference=457796Z

2011 ska nationalbibliografiska avdelningen på Kungl. bibl. gå över till klassifikations systememet DDC – Dewey. Andra får följa efter. Det kräver mycket arbete, bl a med översättning av stora delar av klassifikationssystemet. Se KBs sida om Dewey.

Nu har den kommande förändringen nåttsidor i DN – Siffrorna tar över i bibliotekskhyllorna. 3 sidor om bibliotekens hylluppställning!

Läsarkommentarerna är intressanta – “Kurt” säger: “Jag har erfarenhet av båda systemen, och Dewey systemet är suveränt mycket bättre. Om de dessutom märker varje bok med både klassifikation och de första bokstäverna i författarens efternamn, så är det också mycket lättare att finna boken i hyllan.” Andra läsare är skeptiska till förändring, kostnad eller till att klassifikation alls behövs, när det finns kategorier.

I artikeln nämns också Sture bibliotek, Stockholms stadsbiblioteks nyaste bibliotek. Det är ett litet bibliotek i Tunellbaneplanet vid Stureplan som har cirka 2900 böcker och andra medier, varav en stor del är utlånad. Då är det lätt att hitta oavsett vilket hyllplaceringssystem man än använder.

DN intervjuar även bl a Gunnar Sahlin och Kristina Lugn om deras hyllplacering av böcker hemma . Jag börjar fundera på min egen metod hemma. Den började nog med ämnesvis samling av facklitteratur och pocketskön i författarordning (i dubbla rader). Därefter har det blivit allt mer av desperata försök att få in fler böcker. Det börjar bli dags för en rejäl utgallring alternativt större hem.

Welcome, read-a-thoners! This Trending on Twitter mini-challenge will take place in two parts. For the first part, you must all work together to get the official read-a-thon hashtag — #readathon — trending on Twitter (if it’s not already).

If you’re not yet on Twitter, joining is quick and easy.

Then, while #readathon is a trending topic, take a screenshot capturing the high point and/or details of your joint success, and post this to your blog. Come back here and leave me a link to your post with screenshot, and you’re done!

Need a refresher on how to take a screenshot? This site has straightforward directions for both Windows and Mac users.

This mini-challenge will last just one hour. It will close at 9 a.m. CDT. Enjoy! I look forward to seeing what you can accomplish together! The winner will be chosen randomly from all those who post a photo to their blog and leave me a link in the comments.

The prize: A $25 gift card to the book store of the winner’s choice.