Olivier Bloch et Antoine Leandri proposent ici une nouvelle traduction de l'Ethique a Eudeme d'Aristote, qu'ils ont effectuee d'apres la derniere edition critique de l'ouvrage, celle de Richard Walzer et Jean Mingay (Oxford Classical Texts, 1991), non sans s'en ecarter lorsque cela leur a paru necessaire, comme ils s'en expliquent dans les notes. Il est question ici de choses aussi bizarres et desuetes que le bonheur, le courage, ou l'amitie, et par raccroc le plaisir, l'intelligence, la sante, la justice, la politique, le divin, etc. L'Introduction precise la nature de l'oeuvre, et les problemes qu'elle pose, par son titre, par ses rapports avec l'autre Ethique aristotelicienne, la plus notoire, l'Ethique a Nicomaque, du point de vue de leur ton, de leur contenu, de leur structure (les deux ouvrages comportent trois livres communs, lesquels, comme c'est la regle editoriale, ne sont pas traduits ici), de leur difference et de l'interpretation qu'il faut en donner (question, en particulier, de l'evolution pretee a la pensee d'Aristote par nombre de commentateurs). Elle se termine sur un apercu concernant l'etablissement du texte.

Newfoundland songs are diverse in origin. Vast numbers of them come from the British Isles, especially from England and Ireland; many are composed in Newfoundland, usually on English or Irish models; a lesser number of American, Canadian, and French songs are current. The ballads to be found in the Child collection are probably the oldest now sung. Then there are many seventeenth- and eighteenth-century broadside ballads, particularly English, and many nineteenth-century compositions. Such are the backgrounds from which the compilers of this volume have drawn their unusually interesting and delightful collection of ballad texts and ballad music. Expeditions to the island in 1920 and 1929 furnished the tunes; and a genuine interest in folk-literature assured the care and accuracy of the work.

Eckstorm was the daughter of a fur trader living in Maine who published six books and many articles on natural history, woods culture, and Indian language and lore. A writer from Maine with a national readership, Eckstorm drew on her unique relationship with both Maine woodsmen and Maine's Native Americans that grew out of the time she spent in the woods with her father. She developed a complex system of work largely based on oral tradition, recording and interpreting local knowledge about animal behavior and hunting practices, boat handling, ballad singing, Native American languages, crafts, and storytelling. Her work has formed the foundation for much scholarship in New England folklore and history and clearly illustrates the importance of indigenous and folk knowledge to scholarship. Fannie Hardy Eckstorm and Her Quest for Local Knowledge, 1865–1946 reveals an important story which speaks directly to contemporary issues as historians of science, social science and humanities begin to re-evaluate the nature, content, and role of indigenous and folk knowledge systems. Eckstorm's life and work illustrate the constant tension between local lay knowledge and the more privileged scientific production of academics that increasingly dominated the field from the early twentieth century. At the time Eckstorm was writing, the growth in professionalism and eclipse of the amateur led to a reorganization of knowledge. As increasing specialization defined the academy, indigenous knowledge systems were dismissed as unscientific and born of ignorance. Eckstorm recognized and lauded the innate value of traditional knowledge that could, for example, fell trees in the interior of Maine and ship them internationally as finished lumber.