Cet ouvrage, écrit par des professionnels des jurys de concours, vous présente three hundred questions de tradition générale auxquelles vous pouvez être confronté lors d'une épreuve de concours. Touchant à des domaines très diversifiés, ce sort de questions nécessite une préparation des plus efficaces.
Quel est le statut juridique de l. a. Lune ?
Combien parle-t-on de langues dans le monde ?
Dans une direction, vous doublez le dernier. Quelle était votre position ?
Très complet, ce advisor vous suggest des questions pour vous tester dans les secteurs les plus divers :
Histoire et géographie
Littérature et politique
Droit et sciences politiques
Economie et gestion
Sciences et techniques
Sports et loisirs
Médias et cinéma
Logique et vie pratique
Chaque query est accompagnée d'une réponse détaillée afin d' enrichir vos connaissances.
Ludique et pratique, ce livre est destiné à tous ceux qui préparent examens et concours, mais aussi à ceux qui souhaitent compléter et approfondir leur tradition générale.
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Extra resources for 300 Questions Pièges de Culture Generale
Is the reason why ultimately every relationship we establish with things ends in “cares”*: our anxiety about ourselves. Things will survive us, even if that might be as the useless rubbish that Odradek also could be. Unrelenting, wordless, they are a memento mori par excellence. While we must give up our being a person in death in order to become things, things, to which we lend the appearance of the person-like, retreat into their thingliness: to a universe without death. No matter how much one demolishes any thing, things always remain (particle physicists too have learned this).
But do we not have a similar relationship to things? Perhaps we cannot actually rely on them at all? Do objects’ little disruptions, breakdowns, wearing out and refusal to cooperate not ultimately confirm the grosso modo consistent stability of things? Of course, we have to learn how to use them, which is sometimes difficult enough; of course, bitter poverty also consists of a lack of things; of course, the ‘course of things’ is regularly jammed; of course, processes repeatedly collapse, a chain of actions is broken, the flow of our activity is blocked by the resistances that inadvertently issue from things.
This is also where the desire for the resurrection of the flesh comes from; virtual existence, as a ghost, is infinitely sad, as the Greeks who populate Hades tell us. Here, once again, we encounter a paradox. All of our cultural energy is put into transforming things into the immaterial so that we can grasp them symbolically and in real terms; yet at the same time, the immaterial desires to make itself material, so that it can share the deathlessness of things. For it is not the immaterial, the mind, that is eternal (as pure spirit nothing but a traceless fluttering in the universe), but the thingliness of things.
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