By Élisée Reclus

En 1900, il est le géographe le plus célèbre au monde et une gloire nationale. Grand voyageur, anarchiste militant venu du calvinisme, admirable écrivain que l'on compara à Buffon ou à Michelet, végétarien et sensuel, communard et taulard, féministe: et défenseur de l'union libre, intellectuel autodidacte sans oeillères ni frontières trois fois parti en exil, Elisée Reclus (1830-I905) est, enfin, en passe de devenir un classique. Le lecteur d'aujourd'hui s'empare d'Elisée Reclus pour jouir de los angeles beauté de sa langue et mieux comprendre les enjeux de notre époque. Le chantre de l. a. libre organization des individus selon leur "bon vouloir", d'une mondialisation égalitaire, d'une fraternité humaine d'échelle planétaire, qui a toujours refusé d'appartenir au "monde banal des sessions gouvernementales", ne s'impose pas à nous comme un maître. Il fait bien mieux : son tact et sa ardour nous éclairent et nous inspirent. Il demeure aujourd'hui ce "phare dans le lointain" évoqué par son neveu, l'historien de l'art Elie Faure. Cet ouvrage est ce que l'on nommait au XVIIIe siècle un "esprit", une distillation de l'ensemble des écrits d'Elisée Reclus. Il invite à goûter los angeles qualité exceptionnelle d'une oeuvre et celle de l'encyclopédiste lumineux qui l. a. composa.

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No doubt there are also thousands of women who have quietly concluded that if this ideal is feminism, then feminism has nothing to do with them. i i In short, feminists are at a theoretical impasse. If a feminist politics that advocates restrictions on male sexuality leads inexorably to the Toward a feminist Sexual Revolution 31 sexual repression of women and the strengthening of anti-feminist forces, such a politics is obviously untenable. But how can women support sexual freedom for both sexes without legitimizing the most oppressive aspects of male sexual behavior?

But that argument loses its force if sexual repression is itself deeply inimical to human well-being and even survival; if indeed repression fosters, rather than curbs, sexual and social irresponsibility and violence. The radical Freudian analysis of sex is embedded in its psychosocial analysis of the family—specifically, of how children are inducted into the established social order, a crucial issue for feminists. In contemporary feminist discourse, however, these are two quite separate discussions.

I don't think they can. Adults can too easily manipulate children's needs for affection, protection, and approval; children are too inexperienced to understand all the implications of what they're agreeing to (or even, in some cases, initiating). And it seems to me that what attracts adults to children is precisely their "innocence"—which is to say their relative powerlessness. There is the question, though, of where to draw lines. At what age does a child become a young person, and when does protecting children from exploitation become a denial of young people's sexual autonomy?

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