Journal

Critiqué et condamné par l’Église et les partisans de la morale, Machiavel est aujourd’hui, plus que jamais, d’actualité. Il s’agit ici de démontrer cette actualité du Florentin en le considérant particulièrement en Afrique, ce continent qui ressemble fortement à l’Italie de la Renaissance, marquée par toutes sortes de crises.   Criticized and condemned by the church and moral supporter, Machiavelli is today forever topical. The question here is to demonstrate this topicality from the Florentine by considering particularly in Africa, this continent which strongly looks like Italia of the Renaissance, marked by all kinds of crises.

Abstract As the Internet rapidly penetrate every home, village, city and state of the globe, children and young people’s experiences are increasingly informed by their use of information and communication technologies (ICTs). Indeed, ICTs are becoming a complex reality in the lives of young people in the modern world. These new technologies are increasingly woven into the very fabric of young people’s life both in the developed and under-developed countries of the world, Nigeria inclusive. Unfortunately, there are also new or evolving risks – exposure to violence; access to inappropriate contents, goods and services; concerns about excessive use; online predators, drug addictions, pornographic contents, issues of data protection, violation of rights and privacy. Also, the lack of proper approach to educating and protecting children add further challenges to their online experience and expression. As it becomes increasingly difficult to draw the line between offline and online risks, it is crucial for all stakeholders in Nigeria particularly – parents, teachers, educators, government, policy makers and industries – to examine how this changing environment impacts the wellbeing, growth and development of children and raises their critical awareness on how to uphold and protect their fundamental human rights. Although there is a global concern on the urgent need to understand how to minimise the risk of harm young people face online; it is more important to encourage, empower and listen to them in order to help them maximise the potentials of digital media for learning, participation and creativity. This paper, therefore, seeks ways in which children and young people’s rights particularly in Nigeria could be promoted and protected. These would safeguard them from both online and offline predators and other internet and digital media risks and dangers. It is believed that if children and young people are well equipped and digital literate, they would be able to make informed choices, aware of their rights, express their opinions and develop a positive sense of selves.

Ce texte répond à une question fondamentale suivante: que reproche Tiken Jah Fakoly à la politique postcoloniale en Afrique, et que propose-t-il pour une meilleure gestion du continent? Il Y ressort que cet artiste d’origine ivoirienne impute le balbutiement de la démocratie africaine à l’égoïsme des dirigeants africains et à l’ingérence occidentale. Le choix de ce reggaeman sous-entend la valorisation de l’art, notamment la musique reggae, qui se présente comme une arme au service de la critique constructive. Il point ainsi quel reggae, et par ricochet l’art, peut contribuer à scruter les problèmes socio-politiques et à proposer des solutions favorables au bien-être social.  

Érasme recommande aux princes d’être christocentriques. Ce christocentrisme consiste à imiter la vie et les actions du Christ dans la gestion du pouvoir. Ce qui signifie que les dirigeants doivent être pacifistes et agir moralement en respectant les valeurs sociales. Le prince idéal d’Érasme est donc tenu d’être vertueux et de s’éloigner le plus possible de la virtù, l’ensemble des moyens, y compris les plus ignominieux, inhérents au pouvoir politique selon son contemporain Machiavel. Un tel prince apparaît comme utopique chez ce dernier. Toutefois, cette utopie, loin d’être inutile pour l’humanité et de contribuer à discréditer le penseur rotterdamois, peut participer à une meilleure gestion des sociétés contemporaines en invitant les dirigeants à plus d’humanisme. Ce texte a justement pour enjeu essentiel de démontrer cette utopie que représente le prince paradigmatique d’Érasme chez Machiavel, non sans indiquer en indiquant son importance pour l’humanité. Erasme advises princes to be christocentrist. This christocentrism consists in imitating the life and actions of Jesus Christ in the management of power. This means that rulers must be pacifist and act morally by respecting social values. The ideal prince of Erasme should then be virtuous and keep far away from virtù, which is a set of means including the most ignominious ones, inherent in political power according to Machiavel. A prince of such kind seems to be utopian to the eyes of Machiavel. Nevertheless, this utopia, far from being useless to mankind and putting blame upon Erasme, might take part in a better management of contemporaneous societies by inviting rulers to much more humanism. In this text, what is at stake essentially, is to demonstrate this utopia embodied by the prototype prince of Erasme to the eyes of Machiavel by revealing its relevance to mankind.