# Arithmétique appliquée et impertinente by Jean-Louis Fournier

By Jean-Louis Fournier

J'ai longtemps cru que l'arithmetique n'avait ete inventee que pour resoudre les problemes de trains qui se croisent et de baignoires qui debordent. Quand j'ai ete grand, j'ai decouvert qu'elle pouvait mieux faire. M'aider, par exemple, a calculer le poids du cerveau d'un imbecile, le nombre de voitures que pourrait contenir Notre-Dame transformee en parking... Enfin, autant de questions que toute personne responsable devrait se poser.
Apres l. a. Grammaire francaise et impertinente, Jean-Louis Fournier, un des rares auteurs a savoir conjuguer pedagogie et plaisir, s'attaque a l'enseignement de l'arithmetique. Humour noir, sens aigu des jeux de mots absurdes, problemes cocasses et fantaisistes, mais methodes de raisonnement et strategies irrefutables et rigoureuses: voici un manuel essential pour les petits ecoliers, leurs maitres et leurs parents.

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By a process of comparison and contrast, we can understand how different are concepts of parenting, family responsibilities and so forth in large parts of the modern world. Yet wherever that story has been read and preached, it has touched human hearts with a piercing insight into Transcendent grace and goodness, in whatever cultural garbs it has been clothed. Religion must use the resources of secular disciplines to illuminate its message but not be captured and subsumed by them. religions: a modern invention?

The first is whether there is in fact, to put it very crudely and simplistically, a religious gene. No doubt, time will shortly help us to determine this, given the rapid pace of growing (though often disputable) knowledge in this area of scientific research. The second is that, if Wilfred Cantwell Smith is too eager to question the existence of religions as real entities, believing them to reflect the impetus of the modern Western mind towards dividing and pigeon-holing existence into discrete categories, Bowker sometimes seems to fall into the (almost opposite) trap of making the boundaries of religion too rigid and determined.

Aspects of the New Age movement in the West may already point in that direction. At least two criticisms can be made against the definition of religions as systems. The first is whether there is in fact, to put it very crudely and simplistically, a religious gene. No doubt, time will shortly help us to determine this, given the rapid pace of growing (though often disputable) knowledge in this area of scientific research. The second is that, if Wilfred Cantwell Smith is too eager to question the existence of religions as real entities, believing them to reflect the impetus of the modern Western mind towards dividing and pigeon-holing existence into discrete categories, Bowker sometimes seems to fall into the (almost opposite) trap of making the boundaries of religion too rigid and determined.