De ma terre à la Terre by Isabelle Francq, Sebastião Salgado

By Isabelle Francq, Sebastião Salgado

Le témoignage exclusif de Sebastião Salgado, l'un des plus grands photographes actuels, sur ses engagements en faveur d'une planète préservée.

Les photographies de Sebastião Salgado ont fait le travel du globe. Ses photos en noir et blanc, ses pics d'anonymes, notamment de travailleurs ou de réfugiés, et plus récemment son projet consacré aux endroits préservés de los angeles planète sont connus pour l. a. beauté de leurs lumières, leur strength et los angeles dignité des êtres qui s'y exprime.

Remontant le cours de ses reportages (" l. a. major de l'homme ", " Exodes ", " Genesis ") et de son histoire, du Brésil à Paris – où Lélia Wanick Salgado, son épouse, et lui ont fondé l'agence Amazonas photos –, il nous confie son amour de los angeles photographie et nous promène à travers le monde qu'il ne cesse de sillonner, pour aller voir, comprendre et témoigner.

" Sebastião Salgado nous livre un portrait de notre monde qui parle de l. a. voix l. a. plus infrequent qui soit, cette voix qui nous dit des choses que nous ne voulons pas savoir, [...] mais qui, lorsqu'on nous les dit, s'imposent instantanément comme vraie. "
Salman RUSHDIE
(préface au catalogue de l'exposition " Territoires et vies " à los angeles BNF)

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D) tells us that household, village, and city-state are like embryo, child, and mature adult: a single nature is present at each stage but developed or completed to different degrees. Where is that nature to be located? (E) suggests that it lies within the indi­ viduals who constitute the household, village, and city-state: they are po­ litical animals because their natural needs lead them to form, first, house­ holds, then villages, then city-states. "An impulse toward this sort of community," we are told, "exists by nature in everyone" ( 1 2 53'29-30).

They thus become much more like God than they do by having children, or doing anything else. In the process, Aristotle claims, they achieve the greatest happiness possible (NE 1 1 77h26-1 1 79'32). 28. APo. 87'3 1-37, Metaph. 1074b34, 1 075'1 1-12, NE 1 141'16-20, 1 14 l b2-8. 29. That is what is meant by the famous, and famously opaque, formulation that God is noesis noeseiis noesis: "thought thinking itself" or "an understanding that is an understanding of understanding" (Metaph. 1 074b33-35).

What explains this caginess may not be faint-heartedness on Aristo­ tle's part, however, but a confusion on ours. We need to distinguish the question of what happiness is from the question of what the best or happi­ est life is. Aristotle himself is quite decisive and consistent on the first question: happiness is activity expressing virtue; the contenders are practical activity and theoretical activity; the palm of victory invariably goes to theoretical activity, although practical activity is often awarded second prize.

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