Secularism is the condition for harmoniously living together, respecting each and everyone's ideas and is the means of emancipation for all. It is the product of history and of political philosophy which generated a legal framework. This history, this philosophy and this legal framework must be better known to allow both individually and socially appropriate answers to the questions which are encountered. The contribution aims at giving these elements of knowledge while insisting on the necessity for secularism to be practiced as well as taught from a historical approach and from the current state of the role and action of the educational movements and of the secular organizations in complementarity with National Education.

Even if a public garden in Moissac (France, Tarn-et-Garonne) bears today the name of Jean Izoulet (between the winding streets and the flood of 1930) is little known. Nevertheless Jean Izoulet born in the Quercy area held significant positions in the French intellectual world, since for more than thirty years he held the Distinguished Chair of social philosophy in the Collège de France. Born in Miramont in 1854 he died in Paris in 1929, he was deeply attached to the Tarn-et-Garonne department, in particular with the theme of decentralization. But he was particularly known for his thesis, The Modern City (1895), a global reflection on the evolution of society which earned him the esteem of many Republican secretaries of State (Léon Bourgeois quite particularly). Then in the 1920s he became known thanks to a highly critical reflection on the Western world, that of the "democracies" that he felt were deeply threatened. Without wishing to rehabilitate a complex and sometimes debatable way of thinking, we can nevertheless wish to make it known and give it its real place in the general movement of ideas (from the 1880s to the 1930s, characterized by many changes and many dangers).

A public reading of the Bible was organized in Toulouse twice, by two groups of people who built a website. Two of them are presented here, with a focus on decision and social transaction: BECATOU and the public reading of the “Bible in Toulouse” (BAT) The author follows these events ─ by participative observation over a couple of years from the point of view of sociology: how information is passed (on to a reader, a listener or a web user). The focus is both on the relationship between religious communities, and within each one. This article shows people's way of thinking evolve through time and highlights the question raised by the internet in religious exchanges and relationships. Many questions arise with internet for the transmission of beliefs and interreligious exchanges with the end of the parish civilization.

The report, which was handed to Mr. Vincent Peillon, Minister for Education, on April 22nd, 2013, entitled "For a secular education of the morality" asserts the legitimacy of a secular education of the morality to the school today, by looking for supports taking into account the evolutions of the democracy and the necessary respect for the pluralism of the opinions and the faiths. Such an option today translated in the new programs of the moral and civic education requires a philosophic culture and more widely a general knowledge which are not still on the agenda in the formation of the teachers. This project and this program take away us from the political project of the secular moral education such as it was thought and implemented under the Third Republic. Il takes away us from it, but moves closer to us to it at the same time, so much the philosophic foundation of this education mattered for his promoters, worried about a secular education of the morality so solid as enemy of dogmae.

The institution of a secular education of morality in connection with a non-denominational education of the religious facts is a determining factor of the education crisis. It is the merit of Charles Péguy to light the way towards an exit of crisis, by defining a not too wide field of education to avoid confusion or fusion, as the risk to confuse pupils and masters, and by developing means to cover the enormous deficit of humanist and republican culture, the result of which our problems are.

The aim of this paper is to construct a transdisciplinary research model of the contagion. First of all, we tried to underline a polysemy and metaphoric complexity of the term of contagion. Then we attempted to present this problematics of contagion as a transdisciplinary paradigm of human and social sciences in mentioning its potential fields such as the contagion as a structuration of the social, the biopolitical dimensions of the contagion. In this regard, the immunology model by the italian philosopher Esposito to explain the nature of the modern state seems insightful. As a conclusion, we suggested a problematics of semio-anthropology of contagion in presenting some research areas such as semiotics of institutions responsible for the contagion, semiotics of the virality, and the contagiosity of the language.

Giftedness and cultural and ethnic background as categories of diversity are viewed from a personalist perspective. After introducing the issue, we look at the question of giftedness and cultural and ethnic background not only as sociocultural constructs but also as categories that influence practice when dealing with diversity in schools. From a personalist perspective, the person is the source for educational thinking and acting. I will therefore describe what it means to view the human being as a person, presenting the historical and philosophical roots as well as the dimensions and functions of the concept of the person as a basis of educational theory and practice. The consequence of these considerations will be the thesis that the starting point and aim of educational theory and practice cannot be the narrow focus on giftedness and cultural and ethnic background, but rather the human being with all his individuality and dignity, with his capabilities and talents that are to be realized during his life-time. Finally, I will discuss the implications resulting from this anthropological basis for a personalist pedagogy of fostering giftedness and gifted students.

Nostalgia, originally a psychological term, is a recurrent concept in the literary works. The meaning of the term encompasses homesickness, regret for past, and a desire for an earlier time. The immigrant authors have also dealt with the theme of nostalgia to a great extent. In this article, the authors by choosing the Shemiran house, the novel written by Goli taraghi Persian contemporary immigrant writer, aims to respond to the following question by adopting post ─ Greimassian approaches to semiotics. How and under what circumstances nostalgia would be considered as semiotic and discursive mediation? How it would be possible to establish a relationship between this notion and the question of identity in the host culture? In the light of theoretical frame work of tensive semiotics, cultural mediation and semiosphere theory of Lotman, the hypothesizes of this article in one hand prove that nostalgia creates a tensive zone which is temporally and spatially bounded and on the other hand it causes the transmission of values to the present time of enunciator which results in the scission of being and the challenge between Self and I. The interaction of guest and host semiosphers leads to the formation of a hybrid identity as well.

This paper inquires two kinds of imagination evoked in the age of digital technology, examining two music videos, Britney Spears's “Toxic” and Perfume's “Electro World.” The paper argues that, while “Toxic” demonstrates the imagination of “direct impact” and this imagination of “direct impact” is dominant in the contemporary society at a global scale (at least in the United States and some Asian countries, including Japan and Korea), Perfume's “Electro World” suggests another imagination of “lightness.” This paper highlights the imagination of “lightness” in comparison with “direct impact,” reviewing some recent studies of visual culture and cinema as well as referring to Martin Heidegger's notion of technology.