300 Questions Pièges de Culture Generale by Collectif

By Collectif

Cet ouvrage, écrit par des professionnels des jurys de concours, vous présente three hundred questions de tradition générale auxquelles vous pouvez être confronté lors d'une épreuve de concours. Touchant à des domaines très diversifiés, ce kind de questions nécessite une préparation des plus efficaces.

Quel est le statut juridique de los angeles Lune ?
Combien parle-t-on de langues dans le monde ?
Dans une direction, vous doublez le dernier. Quelle était votre position ?

Très complet, ce consultant vous suggest des questions pour vous tester dans les secteurs les plus divers :
Histoire et géographie
Littérature et politique
Langue française
Arts
Droit et sciences politiques
Economie et gestion
Sciences et techniques
Sports et loisirs
Médias et cinéma
Logique et vie pratique
Citations
Chaque query est accompagnée d'une réponse détaillée afin d' enrichir vos connaissances.

Ludique et pratique, ce livre est destiné à tous ceux qui préparent examens et concours, mais aussi à ceux qui souhaitent compléter et approfondir leur tradition générale.

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Example text

Also the particular ideal in response to cultural changes at work in considerations in Cifarelli 2003. For Spain, cf. ” 117-118, 145-146: (late) second century BC.  This deconstruction of the traditional model of continuity in ideology and physical layout of colonies is extremely important. It might not be necessary to relegate these colonial religious and ideological elements solely to late Republican and early imperial invention. The fact that most of the evidence comes from later periods is in itself no proof that similar ideologies did not exist in previous times, and in some cases this is indeed documented.

13 The civic model does not, of course, preclude the possibility that Italic people adopted aspects or elements that appear to belong to what we define Roman religious culture of their own free will, in other words, self-romanisation on a religious level. As I show, such a process has indeed been conceptualised by some scholars. However, on the whole there is a consensus on the general laissezfaire attitude by Rome with regard to religious matters outside its territory before the Social War. To this general rule of non-intervention before the Social War, two important exceptions are often highlighted.

1997; Bendlin 2000.  Fest. ” gious aspects outside Rome; for calendars, see Rüpke 8 For a strong statement of this view: De Cazanove 2000c. 13 The civic model does not, of course, preclude the possibility that Italic people adopted aspects or elements that appear to belong to what we define Roman religious culture of their own free will, in other words, self-romanisation on a religious level. As I show, such a process has indeed been conceptualised by some scholars. However, on the whole there is a consensus on the general laissezfaire attitude by Rome with regard to religious matters outside its territory before the Social War.

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