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Jean-Paul Sartre and Ronald Aronson

In early 1945, with the war not yet over, Sartre travelled to the United States for the first time. He travelled with a group of correspondents who were invited in order to influence French public opinion favourably towards the United States.1 Sartre was sent by his friend Albert Camus to report back to Combat, the leading newspaper of the independent left. Once invited, he arranged also to report back to the conservative newspaper, Le Figaro. Simone de Beauvoir reports that learning of Camus’ invitation in late 1944 was one of the most exciting moments of Sartre’s life.

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Rivca Gordon and Haim Gordon

Modern schools have been criticised by throngs of intellectuals, quite often with justice. Adding the prefix post-modern to some schools has done nothing to temper the validity of much of the criticism. Critics of schools have addressed, among other topics, low learning achievement of pupils and an insipid milieu, a debilitating school social structure and the spread of vile and, at times, criminal behaviour among pupils, a dire lack of genuine spirituality and the spread of a congealing stupidity. Quite a few critics have also discussed a host of rather irrelevant psychological, sociological, and anthropological issues related to schooling. Yet almost all of this criticism has not addressed the ontology of modern schools; nor has it considered the ontic developments that appeared with the burgeoning of schooling.

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Patrick Young, David Looseley, Elayne Oliphant, and Kolja Lindner

in the problematic and contradictory modes of learning they encourage. The schools—although varying in terms of the levels of orthodoxy they presume or demand—attract mostly lower- and middle-class Sephardic Jewish families, due in large part to the

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Sarah Richmond

reader. I confess that I did not try to provide it, because I did not realise that the Latin phrase was well-known, let alone that it is a quote from Cato the Elder. Learning this, I did some googling, which elicited further interesting facts: the

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Eric Jennings, Hanna Diamond, Constance Pâris de Bollardière, and Jessica Lynne Pearson

agree that the Jews from Eastern Europe and the French Israélites did work together after the Holocaust, the bitter divisions of the Cold War prevented a total “triumph of communal unity over discord” (25). I would also have been interested in learning

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Frédéric Viguier

engineering, but Mohammad does not speak German and would need to spend another year learning it; England was tempting because studying there would improve his English, but British universities are too expensive. He therefore concluded that France would be the

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Jablonka’s History

Literature and the Search for Truth

Sarah Fishman

learning of its popularity in the second decade of twenty-first-century America? 34 Jablonka wants historians to provoke that kind of curiosity by making use of the tools of literature when they write. However, he does not suggest that historians abandon

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Félix Germain

with Lacaussade’s sentiments of shame and anger about the racial barriers in Réunion’s institutions of higher learning. He quoted one of Lacaussade’s stanzas, which could have been written by an African American poet describing black experiences in the

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Sophie Meunier

instead of engaging in collective effort for a common project. The national education system, with its one-size-fits-all approach to teaching and learning, also has contributed to this stalemate. The country of “Liberté, Égalite, Fraternité” is not equal

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The Rhizomatic Algerian Revolution in Three Twenty-First- Century Transnational Documentaries

Algérie tours, détours (2006), La Chine est encore loin (2009), Fidaï (2012)

Nicole Beth Wallenbrock

to my discussion of the rhizome, and the role of history.) Despite the specificity of their place of learning, the children here have little concern for its relevance to Algeria’s past. Furthermore, the students who are shown in two courses, classical