{"id":1185,"date":"2023-05-12T14:32:17","date_gmt":"2023-05-12T12:32:17","guid":{"rendered":"https:\/\/www.impatiences.org\/?page_id=1185"},"modified":"2024-01-29T09:23:55","modified_gmt":"2024-01-29T08:23:55","slug":"2023-07-02","status":"publish","type":"page","link":"https:\/\/www.impatiences.org\/en\/lecole-des-impatiences-2023\/2023-07-02","title":{"rendered":"The School of Impatiences – Sunday, July 2, 2023"},"content":{"rendered":"[vc_row type=”in_container” full_screen_row_position=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” scene_position=”center” text_color=”dark” text_align=”left” row_border_radius=”none” row_border_radius_applies=”bg” overflow=”visible” overlay_strength=”0.3″ gradient_direction=”left_to_right” shape_divider_position=”bottom” bg_image_animation=”none” gradient_type=”default” shape_type=””][vc_column column_padding=”no-extra-padding” column_padding_tablet=”inherit” 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Sunday, July 2, 2023<\/em><\/h1>\n[\/nectar_highlighted_text][\/vc_column][vc_column column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”right” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” column_position=”default” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default” offset=”vc_hidden-md vc_hidden-sm vc_hidden-xs”][nectar_badge display_tag=”body” badge_style=”default” bg_color_type=”custom” 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id=”Dvorak” overlay_strength=”0.3″ gradient_direction=”left_to_right” shape_divider_position=”bottom” bg_image_animation=”none” gradient_type=”default” shape_type=””][vc_column column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”0.1″ background_hover_color_opacity=”0.1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” column_position=”default” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/1″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_color=”#000000″ column_border_style=”solid” column_padding_type=”default” gradient_type=”default”][vc_row_inner content_placement=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” text_align=”left” row_position=”default” row_position_tablet=”inherit” row_position_phone=”inherit” overflow=”visible” pointer_events=”all”][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”left” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default” offset=”vc_hidden-xs”][vc_custom_heading text=”02.07.2023″ font_container=”tag:h1|text_align:left|color:%23ddc18d” use_theme_fonts=”yes” css=”.vc_custom_1685030919212{margin-bottom: 10px !important;}”][\/vc_column_inner][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”3\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid”][vc_custom_heading text=”10h30 \u2192 12h30″ font_container=”tag:h1|text_align:left|color:%23000000″ use_theme_fonts=”yes” css=”.vc_custom_1685030930647{margin-bottom: 10px !important;}”][nectar_highlighted_text style=”scribble” scribble_shape=”basic-underline” scribble_thickness=”thin” scribble_speed=”1.8s” scribble_easing=”ease_in_out”]Lawn of the Dieppe castle-museum<\/em>, free admission[\/nectar_highlighted_text][\/vc_column_inner][\/vc_row_inner][divider line_type=”No Line”][vc_custom_heading text=”chorealities – speaking and listening workshop – sharing invisible stories” font_container=”tag:h2|font_size:40|text_align:left|line_height:50px” use_theme_fonts=”yes”][vc_custom_heading text=”with Simona Dvor\u00e1k & Tadeo Kohan, curators and art historians” font_container=”tag:h5|text_align:left|color:%23282828″ use_theme_fonts=”yes” css_animation=”none” css=”.vc_custom_1685143240278{margin-bottom: 10px !important;}”][vc_column_text css_animation=”none” css=”.vc_custom_1685143257404{margin-top: 30px !important;margin-bottom: 30px !important;}”]”Do we need to question memory and its history by creating another narrative, another perspective? Or can we play with connections and associations to rewrite history? How can we restore solidarity as part of the healing process?” (Zami, a Radio Program by Saffina Rana and Saddie Choua, 2021)<\/p>\n

During the Choralit\u00e9s workshop, imagined by curators simona dvor\u00e1k and tadeo kohan, we will develop scenarios of possible strategies for weaving new narratives in Dieppe. We invite participants to bring their own invisible stories and narratives – in the form of texts, poems, music, images, archives or objects – related to the history of the city of Dieppe (political, social, historical, familial or personal). We will then read and share this varied content to reflect on how new collective and imaginary narratives can emerge, through different voices and subjectivities.<\/p>\n

This workshop is conceived as an extension of the subject of the Choralit\u00e9s exhibition currently on display at the Maison Populaire in Montreuil. The project explores the relationship between memories, music, words and stories. Weaving a polyphony of oral and sung narratives, the exhibition addresses the potential of the voice as a collective tool in the face of the vertical violence of power, police repression, forced migration, racism and homophobia. The spoken word appears as a dissident and multiple force, an invisible and unstoppable breath of resistance, solidarity, appeasement and transmission.[\/vc_column_text][vc_row_inner content_placement=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” text_align=”left” row_position=”default” row_position_tablet=”inherit” row_position_phone=”inherit” overflow=”visible” pointer_events=”all”][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” centered_text=”true” desktop_text_alignment=”center” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default”][image_with_animation image_url=”1622″ image_size=”full” animation_type=”entrance” animation=”Fade In” animation_easing=”default” animation_movement_type=”transform_y” hover_animation=”none” alignment=”center” img_link_large=”yes” img_link_caption=”yes” border_radius=”none” box_shadow=”x_large_depth” image_loading=”default” max_width=”custom” mask_enable=”true” mask_size=”contain” max_width_custom=”300px” max_width_custom_phone=”80%”][\/vc_column_inner][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”3\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid”][vc_custom_heading text=”Simona Dvorak & Tadeo Kohan” font_container=”tag:h3|text_align:left|color:%23000000″ use_theme_fonts=”yes” css=”.vc_custom_1685031084006{margin-bottom: 10px !important;}”][vc_column_text]\n

Simona Dvor\u00e1k<\/strong> is an interdependent curator and art historian based in Paris. She employs performative, sound\/radio and video formats, specific to territorial and temporary contexts, with a focus on long-term collective work. Curator for the Initiative for Practices and Visions of Radical Care (founded by Nata\u0161a Petre\u0161in-Bachelez and Elena Sorokina), she was part of the Art and Education program at documenta fifteen, and collaborated with Biljana \u0106iri\u0107 and Balkan Projects for the Serbian pavilion at the 59th Venice Biennale. She is in charge of prospective programming and social innovation at the Centre Pompidou.<\/p>\n

Tadeo Kohan<\/strong> is an independent curator working between Paris and Geneva. In 2018, he co-founded the curatorial platform Collectif D\u00e9tente with Gabrielle Boder. In 2019, he is curatorial attach\u00e9 at the Cabinet d’art graphique of the Centre Pompidou-Paris for the modern and contemporary collections. Since 2020, he has been teaching at HEAD – Haute \u00c9cole d’art et de design de Gen\u00e8ve.<\/p>\n[\/vc_column_text][\/vc_column_inner][\/vc_row_inner][\/vc_column][\/vc_row][vc_row type=”full_width_background” full_screen_row_position=”middle” column_margin=”default” equal_height=”yes” content_placement=”middle” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” scene_position=”center” top_padding=”4%” bottom_padding=”0″ left_padding_desktop=”12%” constrain_group_2=”yes” right_padding_desktop=”12%” left_padding_tablet=”5%” constrain_group_4=”yes” right_padding_tablet=”5%” left_padding_phone=”3%” constrain_group_6=”yes” right_padding_phone=”3%” text_color=”dark” text_align=”left” row_border_radius=”none” row_border_radius_applies=”bg” overflow=”visible” id=”Maniglier” overlay_strength=”0.3″ gradient_direction=”left_to_right” shape_divider_position=”bottom” bg_image_animation=”none” gradient_type=”default” shape_type=””][vc_column column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” column_position=”default” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/1″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_color=”#000000″ column_border_style=”solid” column_padding_type=”default” gradient_type=”default”][divider line_type=”Full Width Line” line_thickness=”1″ divider_color=”black” animate=”yes”][divider line_type=”No Line”][vc_row_inner content_placement=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” text_align=”left” row_position=”default” row_position_tablet=”inherit” row_position_phone=”inherit” overflow=”visible” pointer_events=”all”][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”left” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default” offset=”vc_hidden-xs”][vc_custom_heading text=”02.07.2023″ font_container=”tag:h1|text_align:left|color:%23ddc18d” use_theme_fonts=”yes” css=”.vc_custom_1683987397104{margin-bottom: 10px !important;}”][\/vc_column_inner][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”3\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid”][vc_custom_heading text=”14h \u2192 15h30″ font_container=”tag:h1|text_align:left|color:%23000000″ use_theme_fonts=”yes” css=”.vc_custom_1685031254859{margin-bottom: 10px !important;}”][nectar_highlighted_text style=”scribble” scribble_shape=”basic-underline” scribble_thickness=”thin” scribble_speed=”1.8s” scribble_easing=”ease_in_out”]Lawn of the Dieppe castle-museum<\/em>, free admission[\/nectar_highlighted_text][\/vc_column_inner][\/vc_row_inner][divider line_type=”No Line”][vc_custom_heading text=”Cosmopolitics: Are we citizens of the world or of the Earth?” font_container=”tag:h2|font_size:40|text_align:left|line_height:50px” use_theme_fonts=”yes”][vc_custom_heading text=”Book club with philosopher Patrice Maniglier” font_container=”tag:h5|text_align:left|color:%23282828″ use_theme_fonts=”yes” css_animation=”none” css=”.vc_custom_1685143297597{margin-bottom: 10px !important;}”][vc_column_text css=”.vc_custom_1685143308019{margin-top: 30px !important;margin-bottom: 30px !important;}”]\n

The cosmopolitical hypothesis is the hypothesis of rights, positive rights (i.e. as enforced by public powers), which would be attributed to certain beings immediately by the mere fact that they are part of the world. Even more strongly, it is the idea that we are political subjects insofar as we are concerned with the world as a whole. The word “cosmopolitan”, etymologically citizen (polis) of the world (cosmos), was coined by the Cynic philosopher Diogenes of Sinope. It has undergone many vicissitudes, and has now made a comeback to signify something like a sense of belonging that goes beyond the confines of the national state and claims to belong to humanity in general. But we may well ask whether the basis of the cosmopolitanism we need today is indeed the category of humanity, and not rather the category of terrestriality. The aim of this meeting will be to address the questions raised by contemporary cosmopolitanism.<\/strong><\/p>\n[\/vc_column_text][toggles style=”minimal_small”][toggle color=”Default” heading_tag=”h6″ heading_tag_functionality=”default” title=”Read an extract from the text to prepare for the session (French only)”][vc_column_text]\u00ab\u00a0TROISI\u00c8ME ARTICLE D\u00c9FINITIF D\u2019UN TRAIT\u00c9 DE PAIX PERP\u00c9TUELLE.<\/p>\n

Le DROIT COSMOPOLITIQUE doit se borner aux conditions d\u2019une\u00a0hospitalit\u00e9<\/em>\u00a0universelle.<\/p>\n

Ici, comme dans les articles pr\u00e9c\u00e9dents, il ne s\u2019agit pas de philanthropie, mais de\u00a0droit<\/em>, et en ce sens\u00a0hospitalit\u00e9<\/em>[ndt 17]<\/sup><\/a>\u00a0signifie le droit qu\u2019a tout \u00e9tranger de ne pas \u00eatre trait\u00e9 en ennemi dans le pays o\u00f9 il arrive. On peut refuser de le recevoir, si l\u2019on ne compromet point par l\u00e0 son existence\u00a0; mais on ne peut agir hostilement contre lui, tant qu\u2019il demeure pacifiquement \u00e0 sa place. Il ne s\u2019agit point d\u2019un\u00a0droit d\u2019\u00eatre admis au foyer domestique<\/em>[ndt 18]<\/sup><\/a>\u00a0auquel il pourrait pr\u00e9tendre (car il faudrait pour cela des conventions particuli\u00e8res, gr\u00e2ce auxquelles il serait g\u00e9n\u00e9reusement admis \u00e0 devenir pour un temps l\u2019h\u00f4te de ce foyer), mais seulement du\u00a0droit de visite<\/em>[ndt 19]<\/sup><\/a>\u00a0ou du droit de s\u2019offrir \u00e0 faire partie de la soci\u00e9t\u00e9, lequel appartient \u00e0 tous les hommes, en vertu de celui de la possession commune de la surface de la terre. Car, \u00e0 cause de la forme sph\u00e9rique de cette surface, ils ne peuvent s\u2019y disperser \u00e0 l\u2019infini, et ils sont forc\u00e9s \u00e0 la fin de se souffrir les uns \u00e0 c\u00f4t\u00e9 des autres\u00a0; mais originairement personne n\u2019a plus de droit qu\u2019un autre \u00e0 un bien de la terre. \u2014 Les parties inhabitables de cette surface, la mer et les d\u00e9serts, divisent cette communaut\u00e9\u00a0; mais le\u00a0vaisseau <\/em>et le\u00a0chameau<\/em>\u00a0(ce\u00a0vaisseau<\/em>\u00a0du d\u00e9sert) permettent aux hommes de traverser ces r\u00e9gions sans ma\u00eetre, pour se rapprocher les uns des autres, et d\u2019utiliser pour lier commerce entre eux le droit que poss\u00e8de en commun toute l\u2019esp\u00e8ce humaine de jouir de la\u00a0surface<\/em>\u00a0de la terre. L\u2019inhospitalit\u00e9 des habitants des cotes (des c\u00f4tes barbaresques, par exemple), qui s\u2019emparent des vaisseaux naviguant dans les mers voisines ou r\u00e9duisent les naufrag\u00e9s \u00e0 l\u2019esclavage, ou celle des habitants du d\u00e9sert (des B\u00e9douins de l\u2019Arabie), qui s\u2019arrogent le droit de piller tous ceux qui approchent de leurs tribus nomades, est donc contraire au droit naturel\u00a0; mais le droit d\u2019hospitalit\u00e9, c\u2019est-\u00e0-dire la facult\u00e9 d\u2019\u00eatre re\u00e7u sur une terre \u00e9trang\u00e8re ne s\u2019\u00e9tend pas au-del\u00e0 des conditions qui permettent\u00a0d\u2019essayer<\/em>\u00a0de lier commerce, avec les indig\u00e8nes. \u2014 C\u2019est de cette mani\u00e8re que des r\u00e9gions\u00a0\u00e9loign\u00e9es les unes des autres peuvent contracter des relations amicales, qui finissent par recevoir la sanction des lois publiques, et le genre humain se rapprocher insensiblement d\u2019une constitution cosmopolitique.<\/p>\n

Si maintenant on examine la conduite\u00a0inhospitali\u00e8re<\/em>\u00a0des \u00c9tats de l\u2019Europe, particuli\u00e8rement des \u00c9tats commer\u00e7ants, on est \u00e9pouvant\u00e9 de l\u2019injustice qu\u2019ils montrent dans leur\u00a0visite<\/em>\u00a0aux pays et aux peuples \u00e9trangers (visite qui est pour eux synonyme de\u00a0conqu\u00eate<\/em>). L\u2019Am\u00e9rique, les pays habit\u00e9s par les n\u00e8gres, les \u00eeles des \u00e9piceries, le Cap, etc., furent, pour ceux qui les d\u00e9couvrirent, des pays qui n\u2019appartenaient \u00e0 personne, car ils comptaient les habitants pour rien. Dans les Indes orientales (dans l\u2019Indostan), sous pr\u00e9texte de n\u2019\u00e9tablir que des comptoirs de commerce, les Europ\u00e9ens introduisirent des troupes \u00e9trang\u00e8res, et par leur moyen opprim\u00e8rent les indig\u00e8nes, allum\u00e8rent des guerres entre les diff\u00e9rents \u00c9tats de cette vaste contr\u00e9e, et y r\u00e9pandirent la famine, la r\u00e9bellion, la perfidie et tout le d\u00e9luge des maux qui peuvent affliger l\u2019humanit\u00e9.<\/p>\n

La Chine[10]<\/sup><\/a>\u00a0et le Japon, ayant fait l\u2019essai de pareils h\u00f4tes,\u00a0leur refus\u00e8rent sagement, sinon l\u2019acc\u00e8s, du moins l\u2019entr\u00e9e de leur pays\u00a0; ils n\u2019accord\u00e8rent m\u00eame cet acc\u00e8s qu\u2019\u00e0 un seul peuple de l\u2019Europe, aux Hollandais, et encore en leur interdisant, comme \u00e0 des captifs, toute soci\u00e9t\u00e9 avec les indig\u00e8nes. Le pire (ou, pour juger les choses au point de vue de la morale, le mieux), c\u2019est que l\u2019on ne jouit pas de toutes ces violences, que toutes les soci\u00e9t\u00e9s de commerce qui les commettent touchent au moment de leur ruine, que les \u00eeles \u00e0 sucre, ce repaire de l\u2019esclavage le plus cruel et le plus raffin\u00e9, ne produisent pas de revenu r\u00e9el et ne profitent qu\u2019indirectement, ne servant d\u2019ailleurs qu\u2019\u00e0 des vues peu louables, c\u2019est-\u00e0-dire \u00e0 former des matelots pour les flottes et \u00e0 entretenir ainsi des guerres en Europe, et cela entre les mains des \u00c9tats qui se piquent le plus de d\u00e9votion et qui, en s\u2019abreuvant d\u2019iniquit\u00e9s, veulent passer pour des \u00e9lus en fait d\u2019orthodoxie.<\/p>\n

Les relations (plus ou moins \u00e9troites), qui se sont \u00e9tablies entre tous les peuples de la terre, ayant \u00e9t\u00e9 port\u00e9es au point qu\u2019une violation du droit commise en\u00a0un<\/em>\u00a0lieu se fait sentir dans\u00a0tous<\/em>, l\u2019id\u00e9e d\u2019un droit cosmopolitique ne peut plus passer pour une exag\u00e9ration fantastique du droit\u00a0; elle appara\u00eet comme le compl\u00e9ment n\u00e9cessaire de ce code non \u00e9crit, qui, comprenant le droit civil et le droit des gens, doit s\u2019\u00e9lever jusqu\u2019au droit public des hommes en g\u00e9n\u00e9ral, et par l\u00e0 jusqu\u2019\u00e0 la paix perp\u00e9tuelle, dont on peut se flatter, mais \u00e0 cette seule condition, de se rapprocher continuellement.<\/p>\n

(\u2026)<\/p>\n

La question qui se pr\u00e9sente maintenant touche \u00e0 ce qu\u2019il y a d\u2019essentiel dans la poursuite de la paix perp\u00e9tuelle\u00a0: c\u2019est de savoir \u00ab\u00a0ce que la nature fait dans ce dessein, pour conduire l\u2019homme au but, dont sa propre raison lui fait un devoir, et par cons\u00e9quent pour favoriser son\u00a0intention morale<\/em>, et par quelle esp\u00e8ce de garantie elle assure l\u2019ex\u00e9cution de ce que l\u2019homme\u00a0devrait<\/em>\u00a0faire, mais ne fait pas, d\u2019apr\u00e8s les lois de sa libert\u00e9, de telle sorte qu\u2019il soit\u00a0forc\u00e9<\/em>\u00a0de le faire, nonobstant cette libert\u00e9, par une contrainte de la nature, qui s\u2019\u00e9tende aux trois relations du droit public, le\u00a0droit civil<\/em>, le\u00a0droit des gens<\/em>\u00a0et le\u00a0droit cosmopolitique<\/em>.\u00a0\u00bb \u2014 Quand je dis que la nature\u00a0veut<\/em>\u00a0qu\u2019une chose arrive, cela ne signifie pas qu\u2019elle nous en fait un devoir (car il n\u2019y a que la raison pratique qui, \u00e9chappant elle-m\u00eame \u00e0 toute contrainte, puisse nous prescrire des devoirs), mais qu\u2019elle le\u00a0fait<\/em>\u00a0elle-m\u00eame, que nous le voulions ou non (fata volentem ducunt, nolentem trahunt<\/em>).<\/p>\n

    \n
  1. Lors m\u00eame qu\u2019un peuple ne serait pas forc\u00e9 par des discordes intestines \u00e0 se soumettre \u00e0 la contrainte des lois publiques, il y serait r\u00e9duit par la guerre ext\u00e9rieure\u00a0; car, d\u2019apr\u00e8s les dispositions de la nature dont nous avons parl\u00e9 pr\u00e9c\u00e9demment, chaque peuple trouve devant lui un voisin qui le presse et l\u2019oblige de se constituer en\u00a0\u00c9tat<\/em>, pour former une\u00a0puissance<\/em>capable de lui r\u00e9sister. Or la constitution\u00a0r\u00e9publicaine<\/em>, la seule qui soit parfaitement conforme aux droits de l\u2019homme, est aussi la plus difficile \u00e0 \u00e9tablir et particuli\u00e8rement \u00e0 maintenir\u00a0; aussi beaucoup soutiennent-ils qu\u2019il faudrait pour cela un peuple d\u2019anges, et que les hommes, avec leurs penchants \u00e9go\u00efstes, sont incapables d\u2019une forme de gouvernement aussi sublime. Mais la nature se sert justement de ces penchants int\u00e9ress\u00e9s, pour venir en aide \u00e0 la volont\u00e9 g\u00e9n\u00e9rale, qui se fonde sur la raison, et qui, si respect\u00e9e qu\u2019elle soit, se trouve impuissante dans la pratique. Aussi suffit-il pour la bonne organisation de l\u2019\u00c9tat (laquelle est certainement au pouvoir des hommes) de combiner entre elles les forces humaines de telle sorte que l\u2019une arr\u00eate les effets\u00a0d\u00e9sastreux des autres ou les annihile elles-m\u00eames, si bien que le r\u00e9sultat satisfait la raison, comme s\u2019il n\u2019y avait rien de pareil et que chacun se voit contraint d\u2019\u00eatre, sinon un homme moralement bon, du moins un bon citoyen. Le probl\u00e8me de la constitution d\u2019un \u00c9tat peut \u00eatre r\u00e9solu, m\u00eame, si \u00e9trange que cela semble, pour un peuple de d\u00e9mons (pourvu qu\u2019ils soient dou\u00e9s d\u2019intelligence)\u00a0; et voici comment il peut \u00eatre pos\u00e9\u00a0: \u00ab\u00a0Ordonner de telle sorte une multitude d\u2019\u00eatres raisonnables, qui tous d\u00e9sirent pour leur conservation des lois universelles, mais dont chacun est enclin \u00e0 s\u2019en excepter soi-m\u00eame secr\u00e8tement, et leur donner une telle constitution, que, malgr\u00e9 l\u2019antagonisme \u00e9lev\u00e9 entre eux par leurs penchants personnels, ces penchants se fassent si bien obstacle les uns aux autres que, dans la conduite publique, l\u2019effet soit le m\u00eame que si ces mauvaises dispositions n\u2019existaient pas.\u00a0\u00bb Un tel probl\u00e8me ne peut \u00eatre\u00a0insoluble<\/em>. La question, en effet, n\u2019est pas de savoir comment on peut am\u00e9liorer moralement les hommes, mais comment on peut se servir du m\u00e9canisme de la nature pour diriger de telle fa\u00e7on l\u2019antagonisme de leurs dispositions hostiles, que tous les individus qui composent un peuple s\u2019obligent eux-m\u00eames entre eux \u00e0 se soumettre \u00e0 des lois de contrainte, et \u00e9tablissent ainsi un \u00e9tat pacifique o\u00f9 les lois soient en vigueur. C\u2019est ce que l\u2019on peut voir m\u00eame dans les \u00c9tats actuellement existants, si imparfaitement organis\u00e9s qu\u2019ils soient\u00a0: dans l\u2019ext\u00e9rieur de leur conduite, ils se rapprochent d\u00e9j\u00e0 beaucoup de ce que prescrit l\u2019id\u00e9e du droit, quoique les principes essentiels de la moralit\u00e9 n\u2019y contribuent assur\u00e9ment en rien (aussi bien n\u2019est-ce pas \u00e0 celle-ci qu\u2019il faut demander la bonne constitution de l\u2019\u00c9tat, car c\u2019est plut\u00f4t de cette constitution m\u00eame qu\u2019on doit attendre la bonne culture morale d\u2019un peuple). Cet exemple montre que le m\u00e9canisme de la nature, lequel se r\u00e9v\u00e8le par des penchants int\u00e9ress\u00e9s qui, par leur essence m\u00eame, sont ext\u00e9rieurement oppos\u00e9s les uns aux autres, peut \u00eatre employ\u00e9 par la raison comme un moyen d\u2019arriver \u00e0 son propre but, aux principes du droit, et par l\u00e0 aussi de favoriser et d\u2019assurer, autant que cela d\u00e9pend de l\u2019\u00c9tat m\u00eame, la paix int\u00e9rieure et ext\u00e9rieure. Il est donc vrai de dire ici que la nature\u00a0veut<\/em>d\u2019une mani\u00e8re irr\u00e9sistible que la victoire reste enfin au droit. Ce que l\u2019on n\u00e9glige de faire, elle finit par le faire elle-m\u00eame, mais par des moyens fort d\u00e9plaisants. \u2014\u00a0\u00ab\u00a0Pliez trop un roseau, il se casse\u00a0; qui veut trop ne veut rien.\u00a0\u00bb\u00a0Bouterwek<\/em>.<\/li>\n
  2. L\u2019id\u00e9e du droit des gens suppose la\u00a0s\u00e9paration<\/em>de plusieurs \u00c9tats voisins et ind\u00e9pendants les uns des autres\u00a0; et, quoiqu\u2019une telle situation soit d\u00e9j\u00e0 par elle-m\u00eame un \u00e9tat de guerre (si une union f\u00e9d\u00e9rative ne pr\u00e9vient pas les hostilit\u00e9s) elle est cependant pr\u00e9f\u00e9rable, aux yeux de la raison, \u00e0 la fusion de tous ces \u00c9tats entre les mains d\u2019une puissance qui envahit toutes les autres et se transforme en monarchie universelle. En effet, les lois perdent toujours en vigueur ce que le gouvernement gagne en \u00e9tendue\u00a0; et un despotisme sans \u00e2me, apr\u00e8s avoir \u00e9touff\u00e9 les germes du bien, finit toujours par conduire \u00e0 l\u2019anarchie. Cependant il n\u2019y a pas d\u2019\u00c9tat (ou de souverain) qui ne d\u00e9sire s\u2019assurer une paix durable, en dominant le monde entier, s\u2019il \u00e9tait possible. Mais la\u00a0nature veut<\/em>d\u2019autres moyens. \u2014 Elle en emploie deux, pour emp\u00eacher les peuples de se confondre et pour les tenir s\u00e9par\u00e9s, la diversit\u00e9 des\u00a0langues<\/em>et celle des\u00a0religions<\/em>[14]<\/sup><\/a>. Cette diversit\u00e9 contient, il est vrai, le germe de haines r\u00e9ciproques et fournit un pr\u00e9texte \u00e0 la guerre\u00a0; mais, par suite des progr\u00e8s de la civilisation et \u00e0 mesure que les hommes se rapprochent davantage dans leurs principes, elle conduit \u00e0 s\u2019entendre au sein d\u2019une paix, qui n\u2019est pas produite et garantie, comme celle du despotisme dont nous venons de parler (celle-l\u00e0 repose sur le tombeau de la libert\u00e9), par l\u2019affaiblissement de toutes les forces, mais au contraire par leur \u00e9quilibre au milieu de la plus vive opposition.<\/li>\n<\/ol>\n

    III. Si la nature s\u00e9pare sagement les peuples que chaque \u00c9tat voudrait agglom\u00e9rer, soit par ruse, soit par force, et cela d\u2019apr\u00e8s les principes m\u00eames du droit des gens, en revanche elle se sert de l\u2019int\u00e9r\u00eat r\u00e9ciproque des diff\u00e9rents peuples pour op\u00e9rer entre eux une union que l\u2019id\u00e9e seule du droit cosmopolitique n\u2019aurait pas suffisamment garantie de la violence et des guerres. Je parle de l’esprit de commerce<\/em>[ndt 22]<\/sup><\/a>, qui s\u2019empare t\u00f4t ou tard de chaque peuple et qui est incompatible avec la guerre. De tous les moyens dont peut disposer la puissance publique, le\u00a0pouvoir de l\u2019argent<\/em>\u00a0\u00e9tant le plus s\u00fbr, les \u00c9tats se voient forc\u00e9s (sans y \u00eatre, il est vrai, d\u00e9termin\u00e9s par les mobiles de la moralit\u00e9) de travailler au noble ouvrage de la paix, et, quelque part que la guerre menace d\u2019\u00e9clater, de chercher \u00e0 la d\u00e9tourner par des m\u00e9diations, comme s\u2019ils avaient contract\u00e9 \u00e0 cet effet une alliance perp\u00e9tuelle\u00a0; car les grandes associations pour la guerre ne peuvent avoir lieu que tr\u00e8s-rarement et r\u00e9ussir plus rarement encore. \u2014 C\u2019est ainsi que la nature garantit la paix perp\u00e9tuelle par le m\u00e9canisme m\u00eame des penchants naturels\u00a0; et, quoique cette garantie ne soit pas suffisante pour qu\u2019on en puisse pr\u00e9dire (th\u00e9or\u00e9tiquement) l\u2019av\u00e9nement, elle suffit au point de vue pratique, et elle nous fait un devoir de tendre \u00e0 ce but (qui n\u2019est pas purement chim\u00e9rique).\u00a0\u00bb<\/p>\n

    (texte complet disponible ici\u00a0:\u00a0 https:\/\/fr.wikisource.org\/wiki\/M\u00e9taphysique_des_m\u0153urs_(trad._Barni)\/Tome_I\/PERAD\/De_la_paix<\/a>)<\/p>\n

     <\/p>\n[\/vc_column_text][\/toggle][\/toggles][vc_row_inner content_placement=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” text_align=”left” row_position=”default” row_position_tablet=”inherit” row_position_phone=”inherit” overflow=”visible” pointer_events=”all”][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” centered_text=”true” desktop_text_alignment=”center” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default”][image_with_animation image_url=”1518″ image_size=”full” animation_type=”entrance” animation=”Fade In” animation_easing=”default” animation_movement_type=”transform_y” hover_animation=”none” alignment=”center” border_radius=”10px” box_shadow=”x_large_depth” image_loading=”default” max_width=”custom” mask_enable=”true” mask_size=”contain” max_width_custom=”300px” max_width_custom_phone=”80%”][\/vc_column_inner][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”3\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid”][vc_custom_heading text=”Patrice Maniglier” font_container=”tag:h3|text_align:left|color:%23000000″ use_theme_fonts=”yes” css=”.vc_custom_1683926823804{margin-bottom: 10px !important;}”][vc_column_text]\n

    Philosopher Patrice Maniglier (Ma\u00eetre de Conf\u00e9rences at Universit\u00e9 Paris Nanterre, author of Le Philosophe, la Terre et le Virus, Bruno Latour expliqu\u00e9 par l’actualit\u00e9, Les Liens qui lib\u00e8rent, 2021), proposes to tackle these questions in an original way, not through a lecture, but through a reading group. The group will gather around a famous text by Immanuel Kant, taken from his Project for Perpetual Peace (1796), which deals with cosmopolitanism. After a presentation of the question that led him to propose this text and a few elements to situate it in its context, philosopher Patrice Maniglier will read the extract and lead a discussion around it. The aim is not to explain or comment on the text, but to use it as a common basis on which to talk together about what’s on our minds, without demanding anything more in order to enter the conversation than that we say something relevant to the shared text, so as not to prejudge any particular knowledge or opinion.<\/p>\n[\/vc_column_text][\/vc_column_inner][\/vc_row_inner][\/vc_column][\/vc_row][vc_row type=”full_width_background” full_screen_row_position=”middle” column_margin=”default” equal_height=”yes” content_placement=”middle” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” scene_position=”center” top_padding=”4%” bottom_padding=”0″ left_padding_desktop=”12%” constrain_group_2=”yes” right_padding_desktop=”12%” left_padding_tablet=”5%” constrain_group_4=”yes” right_padding_tablet=”5%” left_padding_phone=”3%” constrain_group_6=”yes” right_padding_phone=”3%” text_color=”dark” text_align=”left” row_border_radius=”none” row_border_radius_applies=”bg” overflow=”visible” id=”Meziane” overlay_strength=”0.3″ gradient_direction=”left_to_right” shape_divider_position=”bottom” bg_image_animation=”none” gradient_type=”default” shape_type=””][vc_column column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”0.1″ background_hover_color_opacity=”0.1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” column_position=”default” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/1″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_color=”#000000″ column_border_style=”solid” 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gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default” offset=”vc_hidden-xs”][vc_custom_heading text=”02.07.2023″ font_container=”tag:h1|text_align:left|color:%23ddc18d” use_theme_fonts=”yes” css=”.vc_custom_1683987397104{margin-bottom: 10px !important;}”][\/vc_column_inner][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”3\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid”][vc_custom_heading text=”15h30 \u2192 17h” font_container=”tag:h1|text_align:left|color:%23000000″ use_theme_fonts=”yes” css=”.vc_custom_1685031307100{margin-bottom: 10px !important;}”][nectar_highlighted_text style=”scribble” scribble_shape=”basic-underline” scribble_thickness=”thin” scribble_speed=”1.8s” scribble_easing=”ease_in_out”]Lawn of the Dieppe castle-museum<\/em>, free admission[\/nectar_highlighted_text][\/vc_column_inner][\/vc_row_inner][divider line_type=”No Line”][vc_custom_heading text=”At the edge of worlds” font_container=”tag:h2|font_size:40|text_align:left|line_height:50px” use_theme_fonts=”yes”][vc_custom_heading text=”Encounter with philosopher Mohamed Amer Meziane” font_container=”tag:h5|text_align:left|color:%23282828″ 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    Ascribing souls to plants and animals is not enough to heal the ravages of extractivism. We need to broaden the spectrum of non-humans beyond the visible. Dragons and subterranean beings, places of dreams or ultimate realities hold a central place in the living traditions that populate this land. To really listen to them, it’s time to break with a whole series of presuppositions that encumber anthropology, starting with the idea that “natives” remain unaware of the structures that govern their collective lives. In order to implement a “decolonization of knowledge”, this book invites us to assume the metaphysical part of thought and reality. Only philosophical contact with the invisible, thinking about what lies at the edge of worlds, will enable a fruitful double critique – of both the limits of modernity and the traditionalisms that are exercised in the name of God. What if we had to visit the heavens again to rehabilitate the earth?<\/strong><\/p>\n[\/vc_column_text][vc_row_inner content_placement=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” text_align=”left” row_position=”default” row_position_tablet=”inherit” row_position_phone=”inherit” overflow=”visible” pointer_events=”all”][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” centered_text=”true” desktop_text_alignment=”center” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default”][image_with_animation image_url=”1239″ image_size=”full” animation_type=”entrance” animation=”Fade In” animation_easing=”default” animation_movement_type=”transform_y” hover_animation=”none” alignment=”center” img_link_large=”yes” img_link_caption=”yes” border_radius=”none” box_shadow=”x_large_depth” image_loading=”default” max_width=”custom” mask_enable=”true” mask_size=”contain” max_width_custom=”300px” max_width_custom_phone=”80%”][\/vc_column_inner][vc_column_inner column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” overflow=”visible” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”3\/4″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid”][vc_custom_heading text=”Mohamed Amer Meziane” font_container=”tag:h3|text_align:left|color:%23000000″ use_theme_fonts=”yes” css=”.vc_custom_1683928551420{margin-bottom: 10px !important;}”][vc_column_text]\n

    Mohamed Amer Meziane is a philosopher and performer. He holds an agr\u00e9gation and doctorate from the Sorbonne, taught at Columbia University and is now a professor at Brown University.
    \nAuthor of Des empires sous la terre<\/em> (La D\u00e9couverte, 2021) and numerous articles, he is also a member of the editorial board of the journal Multitudes<\/em>.<\/p>\n[\/vc_column_text][\/vc_column_inner][\/vc_row_inner][\/vc_column][\/vc_row][vc_row type=”in_container” full_screen_row_position=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” scene_position=”center” text_color=”dark” text_align=”left” row_border_radius=”none” row_border_radius_applies=”bg” overflow=”visible” overlay_strength=”0.3″ gradient_direction=”left_to_right” shape_divider_position=”bottom” bg_image_animation=”none”][vc_column column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” column_position=”default” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/1″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid”][divider line_type=”No Line” custom_height=”20″][\/vc_column][\/vc_row][vc_row type=”in_container” full_screen_row_position=”middle” column_margin=”default” column_direction=”default” column_direction_tablet=”default” column_direction_phone=”default” scene_position=”center” text_color=”dark” text_align=”left” row_border_radius=”none” row_border_radius_applies=”bg” sticky_row=”true” sticky_row_alignment=”bottom” overflow=”visible” overlay_strength=”0.3″ gradient_direction=”left_to_right” shape_divider_position=”bottom” bg_image_animation=”none” gradient_type=”default” shape_type=””][vc_column column_padding=”no-extra-padding” column_padding_tablet=”inherit” column_padding_phone=”inherit” column_padding_position=”all” column_element_direction_desktop=”default” column_element_spacing=”default” desktop_text_alignment=”default” tablet_text_alignment=”default” phone_text_alignment=”default” background_color_opacity=”1″ background_hover_color_opacity=”1″ column_backdrop_filter=”none” column_shadow=”none” column_border_radius=”none” column_link_target=”_self” column_position=”default” gradient_direction=”left_to_right” overlay_strength=”0.3″ width=”1\/1″ tablet_width_inherit=”default” animation_type=”default” bg_image_animation=”none” border_type=”simple” column_border_width=”none” column_border_style=”solid” column_padding_type=”default” gradient_type=”default” offset=”vc_hidden-md vc_hidden-sm vc_hidden-xs”][nectar_global_section id=”1717″][\/vc_column][\/vc_row]","protected":false},"excerpt":{"rendered":"

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