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By Julia Kristeva

Vous en avez assez des étrangers? Vous êtes vous-même un étranger? Ou bien vous sentez-vous étranger dans votre propre can pay? Ce livre s'adresse à vous, à votre douleur, à votre agacement.

A l'heure où l. a. France devient le melting pot de los angeles Méditerranée, une query se pose, qui est l. a. pierre de touche de l. a. morale pour le XXIe siècle: remark vivre avec les autres, sans les rejeter et sans les absorber, si nous ne nous reconnaissons pas " étrangers à nous-mêmes "?

Ce livre invite à penser notre propre façon de vivre en étranger ou avec des étrangers, en restituant le destin de l'étranger dans los angeles civilisation européenne: les Grecs avec leurs " Métèques " et leurs " Barbares "; les Juifs inscrivant Ruth l. a. Moabite au fondement de l. a. royauté de David; saint Paul qui choisit de prêcher en path des travailleurs immigrés pour en faire les premiers chrétiens, sans oublier Rabelais, Montaigne, Erasme, Montesquieu, Diderot, Kant, Herder, jusqu'à Camus et Nabokov qui ont chacun médité avant nous les merveilles et les malaises de los angeles vie étrangère. Au coeur de cet avenir cosmopolite: les Droits de l'Homme sous los angeles Révolution française, qui begin par honorer les étrangers avant de faire tomber los angeles Terreur sur leurs têtes. En contrepoint: le nationalisme romantique et, pour finir, totalitaire. L'" inquiétante étrangeté " de Freud conclut ce parcours en suggérant une nouvelle éthique: ne pas " intégrer " l'étranger, mais respecter son désir de vivre différent, qui rejoint notre droit à l. a. singularité, cette ultime conséquence des droits et des devoirs humains.

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Change is from contrary to contrary, so water will have to be either white or black. Let it be the first. e. dryness, will belong to F. e. fire, into water. This is because they possess contrary qualities: we saw in the first place that fire was black, then that it was dry, that water was moist, and then that it was white. e. ] The extremes, they say, no longer change into each other. For being extremes they have not anything further into which to change, but revert back to air and water. For if, they say, the extremes do not revert71 [to the means they come from] but keep changing further, the process of change will go on to infinity.

92 For none [of these] will have yet changed in respect of it until F changes into X. So, where does G in the fire come from if not from those? In the same way, too, B [belongs] to all those after X, since none [of these] after X changes in respect of this opposition any more. However, if we grant, as has been said previously, that the elements come to be more [viz. 94 How so? Because another element, too, has changed in respect of this contrariety, as it is the case with fire and air. For air changed into fire in respect of the moist and the dry.

99. cf. Sharples 1979,33 and n. 98; for this interpretation of Aristotle and for a detailed argument in support of Aristotelian position, see Sorabji 1983, 3-69. 100. 5, 97,15-99,5. 101. I discuss Alexander’s position in Kupreeva 2004. Richard Sorabji kindly draws my attention to the related discussion of the individuation of change by Aristotle in Phys. 4. 102. 2, x. The Aldine editor completely overhauls the original lemmata of his MSS. He expands Philoponus’ truncated lemmata in such a way that all of them taken together would give a full text of GC; where the expanded lemmata incorporate several of the old truncated ones, he eliminates the division of argument and combines separate arguments into a single one under his new longer ‘lemma’, sometimes inserting connecting sentences in place of the old lemmata to make the argument run smoothly.

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