By Arlette Mucchielli-Bourcier
Réflexion sur le rôle des formateurs à travers l. a. méthode du synergomètre (méthode expérientielle d'entraînement à los angeles coopération et au travail en équipe) et sur los angeles problématique existentielle des formateurs en sciences humaines ; cinq perfectionnements majeurs à accomplir : savoir écouter, s'exprimer et exprimer ses émotions, vivre autonome et créatif, trouver sa position au milieu des autres. « Copyright Electre »
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Following the invention of the United States through Columbus in 1492, eu colonists introduced their process of fortification to the recent global in an try to make sure their protection and consolidate their conquests. French and British explorers got here later to North the United States, and hence the institution in their giant settlements in simple terms obtained less than approach in the course of the seventeenth century.
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Nietzsche, Beyond Good and Evil German writers at the end of the eighteenth century described the French Revolution as a drama for which their front-row seats rendered them ideal spectators. In his third Critique (1790), Kant had already formalized the logic whereby terror experienced at a slight distance yields the sublime satisfaction of moral self-enhancement—a logic that he would explicitly apply within a few years in the Conflict of the Faculties (written in 1795) to the contemporary situation of Germany as it gazed across the river with disinterested interest at the “misery and atrocities” from which it drew the moral capital of its own rational humanity.
Its sojourn is provisional, and its departure irreversible and abrupt: Oh my beloved Germans . . gather in the harvest while there is sunshine and fair weather; make use of God’s grace while it is there! For you should know that God’s word and grace is like a passing shower of rain [ein fahrender Platz regen] which does not return where it has once been. It has been with the Jews, but when it’s gone it’s gone, and now they have nothing. Paul brought it to the Greeks; but again when it’s gone it’s gone, and now they have the Turk.
No longer content with simply explaining the catastrophe, he now tries to harness its energy—a shift of perspective from the naturalist to the moralist, and a transformation of the protective barrier into a dam that not only staves off the ravaging flood (to shift the metaphor only slightly) but manages also to channel, extract, and store its virulence for future profit. In the Conflict of the Faculties, Kant moves beyond the Alpine hike to consider the moral investment in historical catastrophe as the chance for humanity to encounter its unity as a species in its inalienable predisposition or “tendency” to moral improvement.