Depuis le temps, j’aurais pourtant dû retenir la leçon : je suis absolument incapable de travailler en écoutant de la musique. Mais c’est plus fort que moi ; quand le travail en question est particulièrement fastidueux, je surestime mon pouvoir de concentration et retente ma chance. Hier, alors que je jouais les scribes en recopiant, pour la thèse, des citations glanées lors de diverses lectures, j’ai ainsi eu l’excellente idée de lancer un petit pot-pourri de tubes des années 90. (Bloody nostalgia!) Voilà le résultat :
In many ways, faith in the eighteenth century seems to concentrate upon itself a whole set of tensions and contradictions. On the one hand, for instance, a lot of Anglicans wondered how and why yesterday you told me ’bout the blue blue sky, and all that I can see is just a yellow lemon-tree. In this respect, the writings of the then Archbishop of Canterbury are particularly revealing: “What if God was one of us? Just a slob like one of us? Just a stranger on the bus, trying to make his way home?”
Yet on the other hand, Protestantism as a whole went through a series of changes. Whereas the doctrines which composed it had been rather simple et funky since the Reformation, from the 1720s onwards it tended to become Beregovoy, aussi vite que Senna, je veux atteindre le nirvana.
For modern readers of course, this apparent paradox may be puzzling, but that’s okay cause I’ve got no self-esteem. After all, it should be kept in mind that such changes did not only take place in Britain but also throughout Europe and even, to a certain extent, around the world around the wooooorld around the world around the wooooorld – particularly after 1776. Indeed, it was no coincidence that George III’s famous statement (“Love me, love me, say that you love me, fool me, fool me, go on and fool me.”) was delivered that very same year. As a result, our first purpose will consist in determining if it makes you happy it can’t be that baa-a-a-ad, if it makes you happy then why the hell are you so sad?
Je vous invite d’ores et déjà tous à ma soutenance (pas de baskets, s’il vous plaît). Il y aura un DJ et une boule à facettes. J’ai hâte !
In many ways, faith in the eighteenth century seems to concentrate upon itself a whole set of tensions and contradictions. On the one hand, for instance, a lot of Anglicans wondered how and why yesterday you told me ’bout the blue blue sky, and all that I can see is just a yellow lemon-tree. In this respect, the writings of the then Archbishop of Canterbury are particularly revealing: “What if God was one of us? Just a slob like one of us? Just a stranger on the bus, trying to make his way home?”
Yet on the other hand, Protestantism as a whole went through a series of changes. Whereas the doctrines which composed it had been rather simple et funky since the Reformation, from the 1720s onwards it tended to become Beregovoy, aussi vite que Senna, je veux atteindre le nirvana.
For modern readers of course, this apparent paradox may be puzzling, but that’s okay cause I’ve got no self-esteem. After all, it should be kept in mind that such changes did not only take place in Britain but also throughout Europe and even, to a certain extent, around the world around the wooooorld around the world around the wooooorld – particularly after 1776. Indeed, it was no coincidence that George III’s famous statement (“Love me, love me, say that you love me, fool me, fool me, go on and fool me.”) was delivered that very same year. As a result, our first purpose will consist in determining if it makes you happy it can’t be that baa-a-a-ad, if it makes you happy then why the hell are you so sad?
Je vous invite d’ores et déjà tous à ma soutenance (pas de baskets, s’il vous plaît). Il y aura un DJ et une boule à facettes. J’ai hâte !
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