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On tient, depuis Hannah Arendt, que la philosophie politique est le domaine de la pluralité, à la fois pluralité des hommes, des intérêts et des opinions. Plus précisément, le passage du parti unique au multipartisme représente l'exigence de l'invention démocratique, une sorte de dramatique de l'événement fondateur et une liturgie de l'initiation démocratique, c'est-à-dire « passage à la maturité et à la pleine responsabilité sociale », « alliance avec des droits et des obligations réciproques » entre membres d'une même collectivité politique, instituant un style de vie ou un ethos. Le mythe politique du pluralisme démocratique n'est pas nécessairement mensonge, mais « faire croire » instaurant une légitimité fondatrice et se révélant comme un ensemble de procédures et d'« arts de faire » et une « invention paradoxale de la modernité ». Dans la pensée politique contemporaine, la question de la démocratie pluraliste soulève le problème des rapports entre l'un et le multiple, entre l'absolu et le relatif, entre les ruses de la logique unitaire et les conflits des opinions contradictoires, ou la « contradiction potentielle entre le vivre-ensemble des citoyens et leur hétérogénéité ». Le pluralisme démocratique doit être relié à l'exigence de consensus et d'unité, car il n'y a pas de société démocratique sans volonté de vivre ensemble, sans un accord raisonnable sur les règles du jeu politique. Le pluralisme est certes constitutif de l'histoire des partis politiques, mais la problématique politique est gouvernée par les exigences de cohérence et d'unité. Le pluralisme lui-même ne se donne t-il pas comme une « idée maîtresse » unique, comme « une grande chose » ?. It has been accepted, since Hannah Arendt, that political philosophy is the sphere of plurality, at the same time plurality of men, interests and opinions. More precisely, the transition from unique party to multipartism represents the requirement of democratic invention, a kind of drama of founding event and a liturgy of democratic initiation, that is "transition to maturity and to complete social responsibility", "alliance with rights and reciprocal obligations" among the members of the same political group. That institutes a life style or an "ethos". The political myth of democratic pluralism is not necessarily a lie but a hope creating legitimate foundation and revealing itself as a whole of procedures and "arts of doing" and a "paradoxical invention of modernity". In the contemporary political thought, the question of pluralist democracy raises the problem concerning the relationships between the One and the Multiple, between what is absolute and what is relative, between the trickeries of the unitary logic and the conflicts of contradictory opinions, or the "potential contradiction between the living-together of citizens and their homogeneity". The democratic pluralism must be related to the requirement of consensus and unity, because there can't be a democratic society without the will of living together, without any reasonable agreement on the rules of the political game. Pluralism is certainly related the history of political parties, but politics is ruled by the requirements of coherence and unity. Does'nt pluralism present itself as a unique "key idea", as a "great thing" ?.

Democracy --- Political aspects.

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Political participation. --- Internet --- Political aspects.

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Demonstrates the many devastating and interrelated threats that punitive policies like "zero tolerance" pose to youth, schooling, and democracy.

Education --- Critical pedagogy --- Democracy --- Political aspects

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Archaeology is intimately connected to the modern regime of vision. A concern with optics was fundamental to the Scientific Revolution, and informed the moral theories of the Enlightenment. And from its inception, archaeology was concerned with practices of depiction and classification that were profoundly scopic in character. Drawing on both the visual arts and the depictive practices of the sciences, employing conventionalised forms of illustration, photography, and spatial technologies,...

Archaeology --- Archaeology - Congresses --- Postmodernism --- Political aspects

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Through close readings of contemporary made-in-Singapore films (by Jack Neo, Eric Khoo, and Royston Tan) and television programs (Singapore Idol, sitcoms, and dramas), this book explores the possibilities and limitations of resistance within an advanced capitalist-industrial society whose authoritarian government skillfully negotiates the risks and opportunities of balancing its on-going nation-building project and its “global city” aspirations. This book adopts a framework inspired by Antonio Gramsci that identifies ideological struggles in art and popular culture, but maintains the importance of Herbert Marcuse’s one-dimensional society analysis as theoretical limits to recognize the power of authoritarian capitalism to subsume works of art and popular culture even as they attempt consciously—even at times successfully—to negate and oppose dominant hegemonic formations.

Motion pictures --- Television programs --- Political aspects