L’entre-deux nous le rencontrons, c’est l’autre. Pour nous, il fut présent dans les formations-recherches interculturelles des Offices des jeunesses : franco-allemand, germano-polonais, franco-québécois. L’autre, les ennemis ou les alliés? Ceux d’hier ou les nouveaux, alors, l’Est et l’Ouest. Leur rivalité pour l’espace nous référait à l’entre-deux du cosmos et de l’humain ; le cosmos, repère d’entre-deux. En microphysique, à chaque particule, son antiparticule. Le proton en noyau, les électrons alentour mais aussi le neutron. En cosmologie : rayonnement centrifuge des étoiles (...) ; gravitation centripète jusqu’au trou noir. Le monde du vivant n’est pas en reste. De la cellule à l’être pluricellulaire. De la scissiparité à la reproduction sexuée. Entre-deux du monde végétal et du monde animal ; de l’humain ouvert à l’infini et de l’univers plein. Mais s’ils se sentent vides, les humains tombent dans des absolus qui les opposent parfois jusqu’au meurtre de l’autre. L’antidote : vivre, penser, inventer les entre-deux de l’histoire et des civilisations. The in-between, we meet it: it is my neighbour. For me, it was present in the intercultural trainings-searches for the Services of the youths: French-German, German-Polish, French-from Quebec. The others: enemies or allies? Those of yesterday or the new, then, the East and the West. Their rivalry for space referred to us in the in-between of the cosmos and the human being; the cosmos, the mark of the in-between. In microphysics, in every particle, its antiparticle. The proton in core, electrons surrounding but also the neutron. In cosmology: brilliance of spin-dries stars; centripetal gravitation up to the black hole. Le Monde of the alive is not outdone. From the cell to the being pluricellulaire. From the fissiparity to the sexual reproduction. In-between of the vegetable world and of the animal kingdom; of the human being, open to the infinity, and of the full universe. But if they feel empty, the human beings fall in absolutes, which sometimes bring them to the murder others. The antidote: living, thinking, inventing the in-between of history and of the civilizations. (shrink)

Following Freud’s analysis of the fragile line between the uncanny double and its comic redoubling, I identify the doubling of the double found in critical moments of Hegelian dialectic as producing a kind of comic effect. It almost goes without saying that two provides greater pleasure than one, the loneliest number. Many also find two to be preferable to three, the tired trope of dialectic as a teleological waltz. Two seems to offer lightness, relieving one from her loneliness and (...) lacking the complications of a third who comes in between. And yet, we learn through Marx and Freud that the double (even the double of tragedy and farce) borders on something closer to horror than comedy. -/- In the following, I would like to explore why four is funnier than two in my staging of dialectic as the doubling of the double or, to borrow a movie title from Laurel and Hardy, “Twice Two” (Roach et al. 1933a). I will begin by exploring the formulations of the double in the form of a pair of opposites and in the form of a pair of twins. The literary tropes of the double as the odd couple, on one side, and the twins, on the other, appear to serve very different narrative functions, which incite different kinds of affective responses from the audience. However, the form of the opposed double sometimes conceals the realization that the empty or fragmented content of the first is only reduplicated in the second. The “straight man” of the odd couple cannot see himself in his counterpart “the comic.” The redoubling of the double, however, forces not only the audience, but the original double on stage to confront what was already present, but unrealized, from the beginning. To illustrate this redoubling of the double within the opening of Hegel’s Science of Logic, I consider two short films by Laurel and Hardy in which the comic duo redoubles itself. The formula (2 x 2) produces a comic excess through the dialectical redoubling of there uncanny double. (shrink)

Selon Rousseau le langage n’est pas né pour dire le monde, mais pour dire l’amour. Au 18ème siècle, cette thèse originale déplace les lignes car elle met l’expression des affects au coeur de la communication : ce n’est pas pour assurer la référence que nous parlons mais pour instituer le monde de nos passions. C’est à suivre ce fil rouge qu’est consacrée cette étude. Il ne s’agit pas seulement de montrer qu’un tel fil permet de lire ensemble l’Essai sur l’origine (...) des langues et le reste de l’oeuvre, ou qu’il traverse et unit les écrits du philosophe et ceux de l’écrivain. Il y a plus et plus important - là où Rousseau noue anthropologie des passions et doctrine de l’expression, un mystère quotidien nous attend. C’est celui par lequel ce que nous disons de ce que nous sentons ne se distingue plus en droit de ce que nous sentons. Un amour est comme un feu : s’il se déclare, il existe autrement. Il est plus vif, plus intense. Plus dangereux aussi. (shrink)

Slavoj Žižek, alongside Quinton Meillassoux, takes up the position that correlationism – the idea that one can only know the world as it appears for one’s subjective perception of it – fails to account for its own articulation, and thus depoliticizes the formal space from which it can arise. Through his reading of Hegel and locating of the Kantian thing-in-itself within reality, Žižek claims that he can subvert Kantian correlationism and its consequent political ‘celebration of failure’. [i] This paper, however, (...) argues that Žižek’s Hegelian move, with its corresponding notion of the Act, fails to politicize the formal space that he criticizes Kantianism and the contemporary left for failing to consider. That is, Žižek’s alternative, his use of Marxism to delineate and politicize the formal Real space of capital, falls short. His Marxist construction and analysis of capital, since it relies upon the labor theory of value, which Žižek himself criticizes, results in an unwarranted speculation. Without a plausible construction, his claim to avoid Kantian impotence has little ground to stand on. The left is forced back to the drawing board; without Žižek’s alternative it is forced to revise Žižek’s concept of the Act, Marxist construction, or re-confront the political limits of Kantian finitude and correlationism. [i] Žižek, Enjoyment as a political Factor, xii, xvii. (shrink)

Le raddoppiamento fonosintattico (RF) induit par l’accent est un processus de sandhi externe qui consiste, dans une séquence [mot1+mot2], à redoubler la consonne initiale du second lorsque la voyelle finale du premier est tonique (ex. : città ppulita vs casa pulita), cf. Loporcaro (1997a), Absalom & Hajek (1998). Ce processus est connu surtout en toscan Chierchia (1986). Ce résumé corrèle le RF induit par l’accent avec un autre phénomène qui, de prime abord, n’entretient aucun rapport avec lui : la réduction (...) à schwa des voyelles atones que l’on observe dans certains dialectes italiens. L’objectif de cet article est de montrer, par la diatopie, que les deux sont incompatibles, i.e. qu’aucun système ne peut les combiner. (shrink)

This article intends to argue that Zizek’s dialectics is far from a vulgar progressive sublation of all reality in Concept but a systematic acknowledgement of its radical impossibility. Firstly, the fundamental point of Zizek’s dialectics is not the notion of the sublation of all immediate-material reality but a “sublation of sublation”. The conclusive of moment of a dialectical circle is the immanent act of abrogation or releasing. Then, through the elementary triad structure of the Hegelian notion of reflection, the ultimate (...) secret of Zizek’s dialectical process consists in a “determinate reflection” or a necessary redoubling reflection. The two quintessential examples of this redoubling reflection are the paradoxical monarch and God’s reincarnation. Once his dialectic movement is elaborated, the esoteric definition of subject and subjectivity, as well as the mysterious Hegelian thesis “Substance as Subject” will become rather straightforward. (shrink)

Tonkens has issued a seemingly impossible challenge, to articulate a comprehensive ethical framework within which artificial moral agents satisfy a Kantian inspired recipe—"rational" and "free"—while also satisfying perceived prerogatives of machine ethicists to facilitate the creation of AMAs that are perfectly and not merely reliably ethical. Challenges for machine ethicists have also been presented by Anthony Beavers and Wendell Wallach. Beavers pushes for the reinvention of traditional ethics to avoid "ethical nihilism" due to the reduction of morality to mechanical causation. (...) Wallach pushes for redoubled efforts toward a comprehensive account of ethics to guide machine ethicists on the issue of artificial moral agency. Options, thus, present themselves: reinterpret traditional ethics in a way that affords a comprehensive account of moral agency inclusive of both artificial and natural agents, or give up on the possibility and “muddle through” regardless. This series of papers pursues the first option, meets Tonkens' "challenge" and pursues Wallach's ends through Beavers’ proposed means, by "landscaping" traditional moral theory in resolution of a comprehensive account of moral agency. This first paper sets out the challenge and establishes the tradition that Kant had inherited from Aristotle, briefly entertains an Aristotelian AMA, fields objections, and ends with unanswered questions. The next paper in this series responds to the challenge in Kantian terms, and argues that a Kantian AMA is not only a possibility for Machine ethics research, but a necessary one. (shrink)

Barbara Stafford is at the forefront of a growing movement that calls for the humanities to confront the brain’s material realities. In Echo Objects she argues that humanists should seize upon the exciting neuroscientific discoveries that are illuminating the underpinnings of cultural objects. In turn, she contends, brain scientists could enrich their investigations of mental activity by incorporating phenomenological considerations—particularly the intricate ways that images focus intentional behavior and allow us to feel thought. This, then, is a book for both (...) sides of the aisle, a stunningly broad exploration of how complex images—or patterns that compress space and time—make visible the invisible ordering of human consciousness. Stafford demonstrates, for example, how the compound formats of emblems, symbols, collage, and electronic media reveal the brain’s grappling to construct mental objects that are redoubled by prior associations. On the other hand, she compellingly shows that findings in evolutionary biology and the neurosciences are providing profound opportunities for understanding aesthetic conundrums as old and deep-seated as the human urge to imitate, the mapping of inner space, and the role of narrative and nonnarrative representation. As precise in her discussions of firing neurons as she is about the coordinating dynamics of image making, Stafford locates these major transdisciplinary issues at the intersection of art, science, philosophy, and technology. Ultimately, she makes an impassioned plea for a common purpose—for the acknowledgement that, at the most basic level, these separate projects belong to a single investigation. (shrink)

Sexual difference as a basis of equality : an introduction to Irigarayan politics -- Irigaray on language : from the speech of dementia to the problem of sexual indifference -- Rethinking the politics of recognition : the declaration of Irigarayan sexuate rights -- Irigarayan performativity : is this a question of can saying it make it so? -- Sexuate genre : ethics and politics for improper selves -- Anticipating sexual difference : mediation, love, and divinity -- Interrogating an unasked question (...) : is there sexual difference? -- The impossible friend : traversing the heterosocial, the homosocial, and the successes of failure -- Sexed discourse and the language of the philosophers : to be two -- Effacement redoubled? : between the Orient and the Occident. (shrink)

Platonic arguments often have premises of a particular form which is misunderstood. These sentences look like universal generalizations, but in fact involve an implicit qua phrase which makes them a fundamentally different kind of predication. Such general implicit redoubled qua predications (girqps) are not an expression of Plato's proprietary views; they are also very common in everyday discourse. Seeing how they work in Plato can help us to understand them.

This paper reexamines Kierkegaard's work with respect to the question whether truth is one or many. I argue that his famous distinction between objective and subjective truth is grounded in a unitary conception of truth as such: truth as self-coincidence. By explaining his use in this context of the term ‘redoubling’ [Fordoblelse], I show how Kierkegaard can intelligibly maintain that truth is neither one nor many, neither a simple unity nor a complex multiplicity. I further show how these points (...) shed much-needed light on the relationship between objective and subjective truth, conceived not as different kinds or species of truth but as different ways in which truth manifests itself as a standard of success across different contexts of inquiry. (shrink)

Transhumanists and their fellow travelers urge humanity to prioritize the development of biotechnologies that would eliminate aging, delivering ‘an endless summer of literally perpetual youth.’ Aspiring not to age instantiates what philosopher Martha Nussbaum calls the yearning for ‘external transcendence,’ or the fundamental surpassing of human bounds due to confidence that life without them would be better. Based on Immanuel Kant’s account of the parameters of human understanding, I argue that engineering agelessness could not be a rational priority for humanity (...) on the level of public policy. This stance is complemented by an argument focused on individual decision-making in liberal-democratic milieus, where no governing conception of the good is presumed and the first-personal level matters greatly. Here, drawing on philosopher and cognitive scientist Laurie Ann Paul’s concept of ‘transformative experience,’ I maintain that individuals could not ‘rationally,’ meaning, here, ‘prudentially,’ say ‘yes’ to agelessness. Absorbing the irrationality of human zeal to eliminate aging, based on assurance that an ageless existence would be better, should spur a redoubled dedication to human flourishing. (shrink)

Il n’y a pas de question plus urgente, pour la phénoménologie, que la question du « corps propre », comme il est convenu de l’appeler depuis Husserl. Mais il n’y a pas non plus de question qui ait été davantage négligée par les phénoménologues contemporains. À première vue, cette affirmation se heurte à l’évidence d’une production littéraire quasi exponentielle autour de cette notion depuis plus d’une trentaine d’années, aussi bien en histoire de la philosophie que dans des travaux qui se (...) sont efforcés de croiser la perspective phénoménologique avec les apports des sciences du cerveau et de la cognition. L’ennui est que cette ample littérature ne pose aucune des questions préjudicielles à l’adoption du concept de corps propre ou de chair ( Leib ) en phénoménologie ; pour l’essentiel, elle fait comme si ce concept allait de soi et se borne à se demander de quelle manière il pourrait « féconder » des approches scientifiques plus positives. La légitimité du concept même de Leib et de ses prolongements à l’intérieur du courant phénoménologique n’y est jamais questionnée en tant que telle. Non seulement on ne se demande pas si les descriptions de cette « chair » au fil conducteur de l’expérience du toucher redoublé est tenable, mais on ne soulève même pas la question de savoir si l’adoption de ce concept chez Husserl et ses successeurs n’est pas conditionnée par des présupposés discutables et, en vérité, par tout un cadre théorique, de sorte que la mise en question de certains aspects centraux de ce cadre devrait conduire inévitablement à une révision en profondeur de ce concept. C’est cette question que nous voudrions aborder dans ces pages. Compte-tenu de l’ampleur du sujet, notre but sera uniquement d’indiquer un certain nombre de directions que pourrait – ou devrait – emprunter la réflexion. (shrink)

This paper wants to draw out a common argument in three great philosophers and littérateurs in modern French thought: Michel de Montaigne, Voltaire, and Albert Camus. The argument makes metaphysical and theological scepticism the first premise for a universalistic political ethics, as per Voltaire's: “it is clearer still that we ought to be tolerant of one another, because we are all weak, inconsistent, liable to fickleness and error.” The argument, it seems to me, presents an interestingly overlooked, deeply important and (...) powerful contribution to the philosophical discourse of modernity. On one hand, theological and post-structuralist critics of “humanism” usually take the latter to depend either on an essentialist philosophical anthropology, or a progressive philosophy of history. The former, it is argued, is philosophically contestable and ethically contentious. The latter, for better or worse, is a continuation of theological eschatology by another name. So both, if not “modernity” per se, should somehow be rejected. But an ethical universalism – like that we find in Montaigne, Bayle, Voltaire, or Camus – which does not claim familiarity with metaphysical or eschatological truths, but humbly confesses our epistemic finitude, seeing in this the basis for ethical solidarity, eludes these charges. On the other hand, philosophical scepticism plays a large role in the post-structuralist criticisms of modern institutions and ideas in ways which have been widely taken to license forms of ethics which problematically identify responsibility, with taking a stand unjustifiable by recourse to universalizable reasons. But, in Montaigne, Voltaire and Camus, our ignorance concerning the highest or final truths does not close off, but rather opens up, a new descriptive sensitivity to the foibles and complexities of human experience: a sensitivity reflected amply, and often hilariously, in their literary productions. As such, a critical agnosticism concerning claims about things “in the heavens and beneath the earth” does not, for such a “sceptical humanism,” necessitate decisionism or nihilism. Instead, it demands a redoubled ethical sensitivity to the complexities and plurality of political life which sees the dignity of “really-existing” others, whatever their metaphysical creeds, as an inalienable first datum of ethical conduct and reflection. After tracking these arguments in Montaigne, Voltaire, and Camus, the essay closes by reflecting on, and contesting, one more powerful theological argument against modern agnosticism's allegedly deleterious effects on ethical culture: that acknowledging ignorance concerning the highest things robs us of the basis for awe or wonder, the wellspring of human beings’ highest ethical, aesthetic, and spiritual achievements. (shrink)

In this essay I examine the notion of forgiveness as found in Søren Kierkegaard’s Works of Love. After detailing the work of forgiveness in hiding the multitude of sins, I examine forgiveness as an example of Kierkegaard’s concept of redoubling. Then I relate Kierkegaard’s concept of forgiveness to his concept of hope. Throughout I emphasize the relation between forgiveness and neighbor love, which Kierkegaard views as an essential component of forgiveness. This emphasis counters the prevailing notion in the literature (...) on forgiveness, which views forgiveness as solely concerned with the relinquishing of negative emotions. For Kierkegaard, while this relinquishing is no doubt part of forgiveness, true forgiveness must include love for one’s neighbor. (shrink)

If the Libyan intervention goes well, it will put teeth in the fledgling RtoP doctrine. Yet, if it goes badly, critics will redouble their opposition, and future decisions will be made more difficult. Libya suggests that we can say no more Holocausts, Cambodias, and Rwandas--and occasionally mean it.

In this article I propose the concept of ‘non-cinema’. The term points to that which is excluded from cinema, and accordingly I seek to explore the various reasons for these exclusions, in particular the political/ideological ones, together with how these exclusions are manifested on an aesthetic level. Instead of André Bazin's founding question regarding what is cinema, therefore, this essay asks what cinema is not – and why. This question is of redoubled importance in an age of technological change: not (...) only are nearly all films now not made using the traditional equipment of filmmaking (analogue cameras, linear editing systems, polyester film stock), but nor do they get exhibited in traditional theatrical venues (instead circulating on DVD and related formats, and online). On a related note, increasing numbers of filmmakers actively are moving away from feature filmmaking, e.g. into television. The essay focuses in particular on ‘non-cinematic’ works by Philippine director Khavn de la Cruz and American director Giuseppe Andrews. Formally, I argue that their films deliberately embrace that which is perceived as non-cinematic in order to put forward what Argentine philosopher Enrique Dussel might define as a ‘barbarian’ film-philosophical vision of the world, which is reminiscent of Antonio Negri's concept of multitude, and which also has an ethical dimension in that it proposes the inclusion of the overlooked and the dispossessed, and of the darkness that necessarily accompanies the light. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 35.3 (2002) 185-207 [Access article in PDF] Agonism and Aretê Debra Hawhee Oh, those Greeks! They knew how to live. What is required for that is to stop courageously at the surface, the fold, the skin, to adore appearance, to believe in forms, tones, words, in the whole Olympus of appearance. Those Greeks were superficial—out of profundity. —Friedrich Nietzsche The profound superficiality about which Nietzsche marvels (...) describes ancient Greek culture as a culture of contact, a culture replete with spectacular gatherings, groping eyes, bending flesh, constantly redoubling so that the superficial became embedded, enfolded into bodies, tones, words. One condition of such enfolding was the agôn, the contest, the encounter that produces struggle and change. As scholars such as Walter Ong, John Poulakos, and Jeffrey Walker have pointed out, agonism provided an important context for the emergence of rhetoric in antiquity. 1 As I will suggest, athletics made available an agonistic model for early rhetors to follow as they developed their art. But the force or quality of this brand of agonism is nonetheless at times surprising, and this unusual character of the agôn was central to the particular development of rhetoric as an art of response.It must be noted from the outset that the agôn is more than the one-on-one sparring that is emphasized in most treatments of the topic. That is, agonism is not merely a synonym for competition, which usually has victory as its goal. For outcome-driven competition, the Greeks used the term athlios, from the verb athleuein, meaning to contend for a prize. The agôn, by contrast, is not necessarily as focused on the outcome as it is on athlios, the more explicit struggle for a prize. Rather, the root meaning of agôn is "gathering" or "assembly." The Olympic Games, for example, depended on the gathering of athletes, judges, and spectators alike. Put simply, whereas athlios emphasizes the prize and hence the victor, agôn emphasizes the [End Page 185] event of the gathering itself—the encounter rather than the division between the opposing sides. To be sure, the "gathering" force of agôn to some extent entails—and is enabled by—the victory. One aim of this exploration, though, is less to consider agonism's teleological, or victory-driven side, and more to foreground the agonistic encounter itself. I will suggest that this encounter constitutes the more pervasive agonal dynamic, a dynamic that also figures prominently in the development of rhetoric as an agonistic force.John Poulakos's important book on the sophists points out the agonistic connection between rhetoric and athletics (32-39), arguing that the sophists effectively "turned rhetoric into a competitive enterprise" (35) and that athletics provided a "rich vocabulary" for the rhetorical art. Poulakos's account, however, focuses on the athlios side of agonism, the "victory at all cost" mentality. Yet the "gathering" force of the agôn inheres as well, most notably in the very structure of rhetorical situations and their dependence on an assembly, but also in the training and production of a rhetorical subject. The realm of training, interestingly, shows most clearly the close relation between athlios and agôn, as a drive for the prize depends on the gathering force of agonistic logic from the very beginning. Agôn is also connected to the verb agein, which is generally translated "to lead," but in some instances is linked to training and can be translated "to bring up, train, educate" (e.g., Plato's Laws 782d). So the word agôn suggests movement through struggle, a productive training practice wherein subjective production takes place through the encounter itself. As Nietzsche suggests, the Greeks produced themselves through active struggle; their pedagogy depended on agonism (1974, 58; see also Poulakos, 33).Taking seriously rhetoric's emergence in the context of the agôn requires a reconfiguration of rhetoric as an agonistic encounter. That is, for the sophists at least, agonism produces rhetoric as a gathering of forces—cultural, bodily, and discursive, thus problematizing the easy portrayal of rhetoric as telos-driven persuasion or as a... (shrink)

Economic crisis emerges as a central feature of globalization and, in particular, of the structural instability of transnational capital circulation since the 1970s. The strategies of neoliberalism––deregulation, privatization, and expropriation of wealth toward the richer nations––redoubled the indebtedness of the global South and helped provoke debt crises in nations from Mexico in the 1980s and East Asia in the 1990s to Argentina, Iceland and Greece in the 2000s. Embedded as it almost always is within the global circuits of capitalist culture, (...) cinema has a particularly complex relationship to globalization: these economic shifts affect film funding, modes of production, and the institutions of international .. (shrink)

La méthode réflexive caractérise une psychologie, métaphysique du sujet, qui n’imite pas les sciences d’objet et par laquelle la philosophie dépasse la simple conscience de soi déjà éveillée au monde et à soi, redoublant ainsi cet éveil pour accomplir l’homme en l’homme. Lagneau remonte à la source de l’évidence et rien n’est plus difficile, parce qu’alors la pensée ne peut plus compter sur l’évidence pour se comprendre. La philosophie ainsi pratiquée n’est rien en dehors de la réflexion en acte, jamais (...) elle ne se fige en doctrine. C’est pourquoi il n’y a pas ce qu’on pourrait appeler une philosophie de Lagneau, mais seulement ses cours pieusement transcrits par des élèves. Cette idée de la philosophie fonde une pratique de la lecture des grands philosophes qui les met en dialogue et ainsi leur redonne vie, les libérant des préjugés qui trop souvent les caricaturent. (shrink)

Jean-Christophe Anderson Cet article interroge la présence, dans la Critique de la raison pure, d’une « clause anthropologique » redoublant le procès de la raison. À partir de la critique formulée par Husserl, selon laquelle Kant se montrerait coupable, en dépit de ses percées transcendantales, d’une forme de relativisme anthropologique, il s’agit plus précisément de clarifier la fonction limitative de l’incise « pour nous hommes » qui ponctue le texte de la première Critique. En dépit des apparences qui ont pu (...) mener Husserl à soutenir que Kant cherche à expliquer par cette clause la validité universelle des jugements synthétiques a priori, mais se trouve par le fait même à limiter cette validité, il est possible de soutenir que l’humanité de notre pouvoir de connaître n’est jamais présupposée par Kant et constitue en réalité une découverte de la raison à son propre sujet. (shrink)

Cet article aborde la question du temps dans l’institution judiciaire en prenant pour objet le contentieux familial. En considérant la dimension temporelle du règlement des conflits qui émergent lors des ruptures d’union, il met en évidence le changement radical de la vision du temps qui a touché le monde de la justice civile dans les dernières décennies. Le mouvement d’accélération qui touche l’ensemble de l’institution judiciaire se trouve redoublé dans ce champ par l’urgence qu’impose la réaction face à un contentieux (...) de masse : il s’agit de répondre sans délais aux conflits familiaux, selon des modalités adaptées aux besoins des intéressés. L’étude s’appuie sur une enquête réalisée dans cinq juridictions, en France et en Belgique. Dans ces deux pays, les dernières réformes intervenues ont eu pour projet de hâter les procédures de divorce. Dans la pratique, différentes modalités de l’accélération du traitement judiciaire sont observées. En France, le juge aux affaires familiales est un acteur central qui traite l’ensemble des ruptures de couple soumises à la justice. Les JAF font tout pour accélérer les décisions, en s’appuyant autant que faire se peut sur l’accord des parties et en cherchant à contrôler les avocats. En Belgique, l’accélération est particulièrement apparente s’agissant du procès en divorce, mais les décisions sur les effets accessoires de la séparation sont renvoyées à différentes instances ayant leur propre temporalité. Par-delà ces différences, la comparaison suggère que l’accélération du traitement du contentieux de la famille résulte de la coprésence des deux tendances majeures observées, la managérialisation de la justice et le renvoi des décisions relatives à la famille vers les intéressés eux-mêmes. L’accélération du traitement judiciaire du divorce n’est cependant pas sans conséquence : en particulier, elle rend plus apparente la disjonction du temps du procès et de celui que vivent les conjoints en rupture. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dr. Jacques L. and Martin Hide-a-Guerre: The Subject of New HistoricismStephen Bretzius (bio)Joel Fineman. The Subjectivity Effect in Western Literary Tradition: Essays Toward the Release of Shakespeare’s Will. Cambridge: MIT P, 1991. [SW]Stephen Greenblatt. Learning to Curse: Essays in Early Modern Culture. New York: Routledge, 1990.Stephen Greenblatt. Shakespearean Negotiations: The Circulation of Social Energy in Renaissance England. Berkeley: U of California P, 1988.The word ‘theory’ stems from the Greek (...) verb theorein. The noun belonging to it is theoria. Peculiar to these words is a lofty and mysterious meaning. The verb theorein grew out of the coalescing of two root words, thea and horao. Thea (cf. theater) is the outward look, the aspect, in which something shows itself.... The second root word in theorein, horao, means: to look at something attentively, to look it over, to view it closely. Thus it follows that theorein is thean horan, to look attentively on the outward appearance wherein what presences becomes visible and, through such sight—seeing—to linger with it.—Martin Heidegger, “Science and Reflection”Hamlet: ‘Sblood, there is something in this more than natural, if philosophy could find it out. A flourish.Guildenstern: There are the players.—Hamlet 2.2.366–681In setting forth Shakespeare’s unique role within an important institutional appropriation of the early modern theater by the postmodern university, together with a corresponding postmodern theory already shaping the early modern theater, a highly stylized early play like Romeo and Juliet is a good place to begin. For here, and from the beginning, the play unfolds outside (and therefore inside) the “deconstructed” binarisms characteristic of a certain poststructural literary theory generally—womb-tomb, light-dark, female-male, Capulet-Montague, waking-sleeping, all-nothing, lark-nightingale, love-hate, late-early, vice-virtue, poison-remedy, mercy-murder, wedding-funeral, dove-raven, fiend-angel, wolf-lamb, miss-mend, stand-stir, haste-destiny, and so on. 1 Here the nonbinary language [End Page 73] of the theater anticipates the “unlimited semiosis” of postmodern literary and cultural theory precisely by extending that nonbinary language to the opposition theater-theory, which the play also undermines. To cite only one particularly central example, literary criticism’s ongoing concerns with the cultural and ritualistic origins of tragedy are not just explored but explained—theorized—by the play’s self-conscious identification of Juliet as both “dove” (“So shows a snowy dove trooping with crows” [1.5.48]) and “lamb” (“Juliet! Fast, I warrant her, she. / Why, lamb! Why, lady!” [4.5.1–2]). The theatrical experience of the play’s “poor sacrifices” [5.3.318] is further related to the Catholic mass, out of which Shakespeare’s own tragic theater significantly evolves, by “Come Lammas Eve at night shall she be fourteen” [1.3.17] (Lammas [hlammas] hlaf ‘loaf, bread,’ maesse ‘mass’) and “God’s bread, it makes me mad!” [3.5.176]. 2 Redoubling this Christian context for sacrifice, a seasonal parallel in the myth of Persephone stolen away by Pluto shows through “Death lies on her like an untimely frost / Upon the sweetest flower of all the field” [4.5.28–29] and “O son, the night before thy wedding-day / Hath Death lain with thy wife” [35–36]. Within the same ongoing theorization of the play’s own theater, the “pomegranate tree” in Juliet’s “It was the nightingale, and not the lark... / Nightly she sings on yon pomegranate tree” [3.5.2–4] further joins Juliet to Persephone, Lady Capulet to Ceres, and “love-devouring death” [2.6.7] to Hades.From the play to the theory, then, influential critiques of performative discourse and its ritualistic origins in postsubjective (post-Lacanian) sacrifice are generated not only by the postmodern university, but also, in Romeo and Juliet, by the early modern theater. For the play, and not simply the theory, is already about the play—and autobiographical, from Montague’s “Away from light steals home my heavy son, / And private in his chamber pens himself” [1.1.137–38] through Juliet’s “Was ever book containing such vile matter / So fairly bound” [3.2.83–84] to Romeo’s frantic “get me ink and paper... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A New Look at Animal-to-Human Organ TransplantationCharles R. McCarthy (bio)The acute shortage of organs available for transplantation into human beings combined with a new scientific understanding of the immune systems of both humans and animals make it probable that animal-to-human solid organ transplants (xenografts) may soon be attempted at a frequency rate unknown in the past. 1 Optimism about successful animal-to-human organ transplantation is greater than at any previous (...) time. The creation of a reliable supply of animal organs appears to be technically feasible. At least five major transplant centers in the United States are currently considering plans to pursue xenotransplantation. Although, at the time of this writing, no federal guidelines prohibit animal-to-human organ transplantation, the institutions considering such programs are awaiting deliberations on the subject by the Institute of Medicine (IOM), the Food and Drug Administration (FDA), and the Department of Health and Human Services (DHHS).The demand for organs suitable for transplantation into human beings greatly exceeds the supply. According to the United Network for Organ Sharing (UNOS 1996a), approximately 44,000 patients in the United states awaited organ transplantation at the end of 1995. In 1994, more than 3,000 patients died while on the transplant waiting list, and the demand for transplantable organs increases annually (UNOS 1996b). The figures do not include the hundreds or perhaps thousands of patients who could profit from a transplant, but who do not meet the requirements of the UNOS waiting list. Even if efforts to persuade persons to donate organs are redoubled, and even if the consent to donate organs should become a legal presumption, there is little prospect of developing a sufficient supply of transplantable human organs to meet the growing demand.As technical and biological barriers to successful animal-to-human xenografts are lowered, the prospect of raising dedicated colonies of animals, genetically altered to reduce the chances that human hosts will reject organs derived from them, is being seriously discussed. 2 Such colonies do not exist at the present time. [End Page 183] However, if new techniques for animal-to-human transplantation prove successful, it is likely that animal colonies will be established to provide a ready and predictable supply of organs for transplantation to humans. Some believe that commercial investment in colonies of purpose-bred animals to serve as a source of transplantable organs is close at hand (Leventhal 1994).New drugs and new combinations of existing drugs have improved the chances of successful medical outcomes for patients who receive solid organ transplants. It is now recognized that serial application of immunosuppressive drugs can reduce the likelihood of both short- and long-term organ rejection (Makowka 1994). Improved understanding of both human and animal immune systems, insights into histocompatibility, new agents to control graft-versus-host disease, animal breeding programs for the production of transgenic animals, and improved surgical techniques have opened, as never before, the possibility of successful transfer of organs from animals to humans. Some rate the chances of good patient outcomes (usually measured in terms of time of patient survival) as high, others make more conservative predictions, but virtually all experts believe that the chances for successful human patient outcomes resulting from xenotransplantation are improved. Because many patients face immanent death unless their organs can be replaced, there can be little doubt that many humans will readily consent to xenotransplantation.History Suggests CautionDespite the advances in immunosuppression, the frequency of failure in past animal-to-human xenograft attempts should temper the optimism of the transplant community. To date, all efforts to prolong human life by implanting solid organs from animals into human recipients have failed. The first attempts at animal-to-human xenotransplantation early in the twentieth century resulted in the early death of all recipients (Neuhof 1923). More sophisticated efforts at xenotransplantation occurred in the late 1960s and early 1970s, a period when anti-rejection drugs began to make allografts more feasible. Although one human recipient of a xenograft survived for nine months (with poor quality of life), most patients died within a matter of minutes, hours, or a few days following the transplantation of organs from chimpanzees or baboons (Starzl... (shrink)

Dans le mythe de fondation d’Athènes, lors de sa querelle avec le dieu Poséidon pour remporter le titre de Poliade, Athéna fait croître un olivier sur le sol rocailleux de l’Acropole tandis que Poséidon fait surgir une mer. Cet olivier qui assure la victoire ne saurait se réduire à une preuve de la puissance protectrice de la déesse. Signe d’Athéna, signe de la cité, signe d’un Athénien, il est étroitement associé à l’identité citoyenne comme à l’identité politique. Mais l’olivier apparaît (...) également comme un motif d’épisème de bouclier sur les vases attiques. Qualifié par Sophocle d’« effroi des armes ennemies », brillant et miroitant comme le bouclier de bronze, il redouble l’éclat du guerrier et propose un motif à penser en polarité avec le gorgoneion qui concourt à effrayer l’adversaire. Cette relecture iconographique de l’olivier fait ainsi apparaître que l’arbre d’Athéna oscille entre référence identitaire et rempart fascinant face aux ennemis. (shrink)

Dans cet article, je défends l’idée selon laquelle l’affirmation d’une compatibilité entre le perspectivisme de Nietzsche et le réalisme constitue une option philologique et philosophique théoriquement plus satisfaisante que la mobilisation de Nietzsche sous la bannière de l’antiréalisme – aux côté de penseurs tels que Quine, Rorty ou Derrida). Il devient en effet alors possible de voir comment Nietzsche met place une critique stratégique des valeurs, une écriture gouvernée par ce que je propose de nommer le « trope du redoublement (...) », et une conception originale du rapport entre sens, intérêts et états de choses. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"MURTHER, BY A SPECIOUS NAME": ABSALOMAND ACHITOPHEVS POETICS OF SACRIFICIAL SURROGACY Gary Ernst Roger's State University d;,uring the late 1670's and early '80s, English political satirists 'participated in the endeavors of the rival factions, Dissenter or Whig and Royalist or Tory, to effect judicial violence. While juries condemned and the hangman executed Catholics as traitors during the Popish Plot persecution, John Oldham suggests in the "Prologue' to his Satires (...) upon the Jesuits that he writes to stoke the mass hatred fueling the slayings (2: 19-22). Such animosity powered this initial Dissenter effort to exclude Charles II's Catholic brother, James Stuart, Duke ofYork, from the throne, and left more than two hundred dead.' And Dryden's vituperative response to the striking of a medal to celebrate the grand jury's dismissal of high treason charges against Anthony Ashley Cooper, Earl of Shaftesbury, The Medall (pointedly subtitledA Satire againstSedition) seems to have a clear purpose of inciting Royalists to redouble their efforts to dispatch the opposition leadertothe gallows.2 Judicial slayings ofthis kind are perhaps not surprising in these years ofcrisis and fear. Dissenters like Oldham believed that English Catholics plotted to assassinate Charles, put James on the throne, martyr Protestants with the help of foreign Catholic armies, and destroy both the Protestantfaith and English culture itself; Royalists, on the other hand, saw as ever-looming Dissenter insurrection and another catastrophic civil war to take away their property, power, and perhaps the ' For studies ofthe Plot in this political context, see Miller 169-82; Jones 197-217; Greaves 5-32, and Kenyon's complete volume. 2 Harth studies The Medall as an example of Tory propaganda against the Whigs and supportive of Royal efforts to deliver the earl to the gallows (161-9). 62Gary Ernst life ofthe king.3 Duringthe bloodshed ushering in the two party system, the fatal goals ofsatirists seem quite realistic—and indeed may have been so. Thejudicial persecution ofCatholics consumed victims until the fervorthat Oldham labors to feed burnt out; and, in November 1682, eight months after The Medall found its first audience, Shaftesbury, accused by the crown of new treasons, went into hiding soon to flee England in mortal terror of successful Royalist prosecution. The greatest political satire of this turbulent period, Absalom and Achitophel, responds directly to the recent efforts of Charles's beloved, eldest natural son, the Protestant James Scott, Duke of Monmouth—now "Fir'd with near possession of a Crown " (684)—to displace York in the line of succession. The satire revolves around a depiction ofMonmouth's "War in Masquerade," his recenttour through the west ofEngland to gauge and gain support (682-725). Despite the factthatthe satire clearly posits the threat of national catastrophe, it hardly seems at first as intent upon the death ofthis target as either The Medall or Oldham's Satires seem oftheirs. But, to be sure, it is, although Dryden—committed firstly to York and secondly to king4—carefully conceals both his methods and his intentions against Charles's son. For the purpose ofleading his audience to imitate his attack and carry it from the printed page into the world of action and the courts, he conceives apoetics ofsacrifice that screens his hostilities toward Monmouth from the eyes ofthe very persons he undertakes to mobilized. By appropriating for his satire the cultural phenomenon defined by René Girard as the "scapegoat" or "sacrificial mechanism,"5 Dryden arouses and 3 According to Kenyon, in late 1678, the Commons' inflammatory speeches and addresses to the king gave the impression in the House of Lords that the members of the Commons "seemed intent on fighting the Civil Wars all over again" (129) 4 For a fuller discussion ofDryden's commitmentto York, see McFadden 91, 111 -202; Winn 243-75, and Erskine-Hill 22-5. Daly argues that Mac Flecknoe, written some three years before the beginning ofthe Exclusion Crisis of 1679-81, is an oblique but sustained attack upon Monmouth, a result ofthe laureate's concerns about the king's bestowals ofpower upon Monmouth and the possibility ofthe bastard's eventual succession (655-76). For another discussion that focuses upon Dryden's targeting ofMonmouth m Absalom and Achitophel... (shrink)

L’adoption a la particularité d’activer un champ fantasmatique dont l’auteur se propose d’éclairer certains aspects. La résonance entre la situation adoptive et ce que Freud a appelé le « roman familial » en fait un lieu possible d’exacerbation des rivalités, des fantasmes de rapt, des mécanismes d’idéalisation, aussi bien au sein des familles adoptantes que dans leurs relations avec les professionnels chargés de les accompagner. L’idéalisation conjointe parents-pro-fessionnels de la situation adoptive a pour effet d’empêcher la reconnaissance de la négativité (...) présente dans toute forme de transmission. Elle peut empêcher aussi le repérage de ce que l’auteur propose d’appréhender comme une clinique de la rupture de transmission. Cette rupture a parfois comme conséquence la mise en place de clivages internes à chacun des protagonistes, clivages qui vont se redoubler et diffuser sous forme de sidération ou de conflits dans l’agencement des professionnels gravitant autour de ces situations. Ces situations complexes, bouleversant profondément chacun, nécessitent des espaces spécifiques de traitement et de réflexion pour en construire des modalités de compréhension. (shrink)

Pour Francis Jacques, Professeur émérite à l'Université Paris III-Sorbonne Nouvelle, l'âge de la modernité exténuée que nous vivons est celui des grands théorèmes de possibilité transcendantale. Il est peu de dire que l'homme ne possède pas la vérité : c'est désormais sur l'injonction radicale d'oser interroger qu'il convient d'instruire la question "Qu'est-ce que penser?". La philosophie commence au moment où la pensée se rend capable de mettre à jour la dimension de l'originaire, comme redoublement de l'origine. En quoi elle se (...) veut pensée de la constitution. La pensée religieuse commence l'acquiescement à ce qui pourrait achever l'interrogation radicale sur Dieu cherché, aimé comme l'infini d'un coeur. Elle se clôt avec la méditation du don. (shrink)

Chez Foucault le pouvoir est d'abord pensé comme déploiement de la visibilité et comme inscription des corps. On voit dans une première partie comment les figures de l'autorité disparaissent, laissant place à un espace de dispersion où s'estompe la figure de l'homme comme effet passager d'une discontinuité entre le savoir et le pouvoir. Si le pouvoir est invisible lorsqu'il se confond avec l'adéquation à soi du savoir, c'est dans un effet de résistance que se constituent nos expériences qui sont à (...) la fois événements et significations : dans une deuxième partie nous reprenons la question du pouvoir à partir de l'impuissance du sujet à fonder son expérience, la perte de l'intériorité, la difficulté de la contestation, la perte de la profondeur, la perte du corps comme « propre » qui est aussi perte de l'excellence inhérente à tout être humain et du sexe comme affirmation de la différence . Nous croyons toujours opposer une nature intacte au déploiement du pouvoir. Nous examinons comment nous croyons trouver cette nature dans ce que nous caractérisons comme sujet de la contestation, peuple-substrat, corps-rebelle ou sexe-nature. Mais - nous le voyons dans la troisième partie - ces natures sont toujours « informées » par le pouvoir. C'est pourquoi, dans ce qui oppose une résistance au pouvoir, tels les expériences de la contestation sociale, de la sexualité et aussi du redoublement et de la transgression dans le langage, on retrouve les mêmes figures de déploiement qui caractérisent un pouvoir qui se redouble en lui-même et se dissémine dès qu'il rencontre des résistances, pour informer celles-ci. Car chez Foucault, l'expérience est une structure tripartite qui met en relation savoir, pouvoir et subjectivité.In Foucault's first writings, power was the spreading-out of visibility and an inscription of bodies. In the first part of this paper we examine how the figures of authority slowly faded, as power became very dispersed and diffused, only to give a last glimpse of the figure of man, a mere discontinuity between knowledge and power. If power remains invisible when it merges completely with a self-sufficient knowledge, our experiences take shape as effects of resistance to power. This is why experiences are simultaneously events and meanings : in a second part we reconsider the query on power in the light of Foucault's commentary on the difficulty of the subject to give foundation to his experiences, the loss of inferiority and profoundness, the challenge of true subversion, the loss of the body as one's "own", the loss of belief in a core of goodness in all human beings and the loss of sex as being decisive in recognition of a difference . We believe we ultimately can oppose an untouched and profound quality in human nature to the dispersion of power. We examine the different forms of such a belief in what we caractérise as the subject of subversion, the people as substratum, the body as rebel and sex as nature. But - as we can see in the third part - these natures are always "informed" by power. This is why we can find in most forms of resistance to power, as in the experiences of social subversion, sexuality, redoubling and transgression in language, the same forms of scattering which are specific to power itself, to a power which redoubles itself and in itself and is disseminated wherever he meets some resistance, to inform the latter. As with Foucault, experience is a tripartite structure which relates knowledge, power and subjectivity. (shrink)

Poser la question de la lecture des Écritures, et spécifiquement de la lecture théologique des Écritures, implique – mais cela est-il si clair ? – qu’une lecture non théologique des Écritures soit vraiment possible, qu’elle n’ait jamais eu lieu. Or, la question de la lecture, c’est-à-dire du « comment lire? », est une question politique, à cause de son arraisonnement à la logique calculante du programme, mais aussi parce qu’elle suppose résolues les questions « pourquoi lire? » et « qui (...) peut lire? ». Et s’agissant plus spécifiquement de la lecture de la Bible, et de ce que l’on appelle une lecture théologique des Écritures, les questions se redoublent. Identifier une certaine lecture cléricale – c’est-à-dire une lecture officielle, et à la limite autoritaire - à la lecture authentiquement théologique possible, ou exclure, en la disqualifiant, toute lecture théologique en lui reprochant par exemple son déficit d’ecclésialité ou de scientificité, c’est s’interdire de penser une certaine lecture théologique des Écritures.To raise the question of reading the Scriptures, and specifically of a theological reading of the Scriptures, implies –is it so obvious? – that a non-theological reading of the Scriptures may be truly possible and has never occurred. But the question of reading, i.e. “how to read?”, is a political question, because it examines the calculating logic of the program, and also because it presupposes that the questions “why read?” and “who can read?” have been resolved. More specifically with regard to reading the Bible, and what is known as a theological reading of the Scriptures, the questions become twofold. To identify a certain clerical reading – i.e. an official, and ultimately authoritarian reading – with the theologically authentic reading possible, or to exclude, by disqualifying it, any theological reading by criticizing its ecclesial or scientific deficiencies, is to deny the possibility of thinking about a certain theological reading of the Scriptures. (shrink)

Les relations entre philosophie morale et psychologie ont été marquées par une volonté d'autonomie réciproque souvent justifiée par deux arguments classiques fondamentaux en philosophie morale. Pourtant, le débat est loin d'être clos et l'étude de la morale comme n'importe quel objet naturel ou « naturalisation de la morale » se pose aujourd'hui à nouveaux frais. L'auteur propose une analyse critique des trois principaux arguments contemporains opposés à la naturalisation de la morale : la dénaturation de la morale ; la suffisance (...) de la science ; et le « rasoir de Kant ». Cet examen la conduit à proposer l'hypothèse d'un principe de redoublement permettant d'établir que la naturalisation de la morale repose sur un devoir moral. (shrink)

Objetivamos, neste artigo, refletir sobre a constituição dialógica do romance contemporâneo português, retomando, para isso, as contribuições de M. Bakhtin sobre esse gênero literário. Bakhtin enfatiza, nos seus estudos, o discurso bivocal de orientação vária, as interações complexas entre diferentes pontos de vista num mesmo enunciado, que elevariam a um mais alto grau o dialogismo do romance. O romance atual diversifica as formas de transmissão do discurso de outrem, embaralhando as vozes das personagens e exigindo atenção redobrada do leitor para (...) a instituição do sentido. Exemplificamos essa tendência por meio da análise do romance Levantado do chão, do consagrado autor português José Saramago.This article aims to reflect upon the dialogic constitution of the contemporary Portuguese novel using as basis for the analysis Mikhail Bakhtin's contributions on this literary genre. Bakhtin emphasizes, in his studies, the double-voiced discourse of varied orientation, the complex interactions between⁄among different points of view in one utterance that could elevate the dialogism in the novel to a higher degree. The contemporary novel diversifies the forms of transmission of the discourse of the other, shuffling the characters' voices, demanding redoubled attention on the part of the reader to the construction of meaning. To exemplify this tendency, the novel Raised from the ground, by José Saramago, an acclaimed contemporary Portuguese writer, has been used. (shrink)

Quand Heidegger dénonce dans les Cahiers noirs le «complot juif mondial» et développe des thèmes nazis, il dépasse l’engagement politique personnel pour compromettre la philosophie. Ouvertement crypté, son langage mêle des éléments de l’ontologie classique et de l’idiome national-socialiste, dont il radicalise et renouvelle la dimension prophétique. Comment alors le lire, sans égard pour les traditions lénifiantes? En France notamment, les apologies redoublent, alors que les dénégations font place aux affirmations : on applaudit la radicalité de Heidegger, sa critique de (...) la modernité, sa «grandeur» indispensable pour comprendre l’Extermination. La responsabilité de la pensée et la reconstruction de l’éthique seront-elles alors éludées au profit des propagandes identitaires les plus agressives? (shrink)

Este trabajo se propone demostrar la importancia decisiva de la llamada y la respuesta como dispositivos para la superación y reapropiación de la metafísica. Jean-Luc Marion muestra que la llamada está presente en la metafísica, aunque de manera latente, en el ego persuasus (Descartes) y en el respeto (Kant). Para que pueda manifestarse, es necesaria una respuesta fenomenológica que la reconozca. Si bien Husserl y Heidegger comienzan el camino fenomenológico, no logran acceder al principio último e irreductible de la donación. (...) Para ello, habrá que reconocer la llamada mediante la tercera reducción fenomenológica, en la que la llamada toma la iniciativa y convoca al sujeto. Es así como, al reconocer la llamada, el ‘adonado’ adviene y responde mediante el redoubler/doubler: retoma los contenidos de la metafísica de forma hermenéutica a la luz de la llamada. (shrink)

Augmented Reality is itself a technology in which two ways of seeing are crossed. Our field of vision is thereby superimposed with digital information and images. But before this, the real environment is already perceived by machine seeing, it is redoubled by a 3D-model, scanned, located and linked. In this brief investigation, I will face the way of seeing in AR with traditional procedures, like ‘trompe-l'œil’ and the so-called ‘velo’, to distinguish between what remains classic and what has changed. It (...) is important to examine this as layering, because it is a very thin stack of techniques, technology, materials and media, we seek to watch through. Subsequently, I shall analyze a painting of the contemporary artist Laura Owens in which both ways are crossed, the traditional one and the one concerning AR. (shrink)

L’addition, dans la cinquième édition en 1683 de La Logique ou L’Art de penser, d’un chapitre consacré à la définition générale du signe et de plusieurs chapitres relevant spécifiquement d’une analyse des signes linguistiques, a été parfois interprétée comme une apparition tardive du “problème du langage” dans le traité d’Arnauld et Nicole. Parce que la plupart de ces chapitres supplémentaires sont la transposition de passages auparavant destinés dans la Perpétuité de la foi (1669-1674) à réfuter le sens calviniste de Ceci (...) est mon corps, on a été enclin à attribuer l’importance de la question du signe et du “problème du langage” dans l’édition de 1683 à une origine théologique. J’essaie au contraire de montrer que, dès la première édition de L’Art de penser en 1662, la problématisation des écarts des expressions linguistiques avec une correspondance terme à terme entre les mots et les idées a été indissociable pour Port-Royal de l’analyse des opérations de l’esprit. Selon moi, dans la Perpétuité de la foi, la critique du sens calviniste de la formule eucharistique constitue elle-même une application de cette analyse logique du langage : les passages incorporés ensuite dans L’Art de penser sont dans le prolongement des réflexions de 1662 sur les difficultés d’adéquation entre le dire et le vouloir-dire. Je montre pour finir que la définition générale du signe à Port-Royal suppose une restructuration de la définition augustinienne du De doctrina christiana, et fonde en 1683 une identification de la relation de signification linguistique à un rapport de représentation des mots aux idées, qui vient redoubler le rapport de représentation des idées aux choses établi en 1662. (shrink)

Dans cette contribution, nous nous penchons sur la figure du bonheur paradoxal qui, dans les "Rêveries du promeneur solitaire" de Rousseau, se définit au sein d’un jeu de tensions multiples. Si le bonheur exige la solitude, il est toujours hanté par l’altérité ; si sa source est en soi-même, il ne cesse toutefois de dépendre de circonstances contingentes ; et si, enfin, il s’éprouve tout entier dans le sentiment, il s’agit pourtant d’un sentiment augmenté d’un caractère réfléchi ou, pour mieux (...) dire, redoublé dans le souvenir que retrace l’écriture. Dans tous les cas, ces antinomies du bonheur – sur lesquelles nous reviendrons longuement plus loin – s’enracinent dans une marqueterie de références dont l’hétérogénéité est l’expression d’un dialogue tendu au sein duquel, comme nous souhaiterions d’abord le montrer, la philosophie morale des Anciens se réinvente en adoptant le langage, éminemment moderne, du sentiment. (shrink)

Investigating the structural transformation of the public sphere should reckon with the secret and its modes of organization. The expansion of secrecy effected by the infrastructures, platforms, and applications of media technology is constitutive for the emergence and transformation of ‘digital publics’. Offering a rereading of Habermas’s Structural Transformation of the Public Sphere that is attuned to the organizational principle of secrecy, this paper discusses current notions of mediated publics in juxtaposition with the redoubling of media-technological and organizational secrecy (...) at work in platform society. How are illegibility, opacity and unavailability organized? Instead of assuming accountability, publicity and transparency as epistemological a priori, investigating the transformation of the public sphere would benefit from adopting epistemes of secrecy and opacity. (shrink)

La physique stoïcienne est plus un corporatisme qu'un matérialisme. Est corps tout ce qui est capable d'action ou de passion. En face du mixte actif qu'est le pneuma, ce que l'on appelle matière a pour caractères l'absence de forme et de qualité, l'immobilité et l'inertie ; cette matière fonctionne cependant comme support de qualités, d'où son assimilation fréquente à la fonction hypokeimenon qui est un des aspects de la première « catégorie » stoïcienne. Ce couple agent/patient se retrouve à différentes (...) étapes de la physique stoïcienne, notamment dans le diakosmèsis, et dans son redoublement réflexif : les deux principes de la physique. L'analyse des deux principes met en évidence le dédoublement de la notion de corps : le corps comme capacité d'agir ou de pâtir et le corps comme solide. Stoic physics is more corporalism than materialism. A body is everything capable of action or passion. In front of active pneuma, matter is formless, deprived of qualities, motionless and passive ; but, this matter acts as a support of qualities hence it is frequently identified with hypokeimenon, an aspect of the first stoic category. The pair action/passion is repeated at different stages of stoic physics, particularly in the diakosmèsis and its reflexive duplication ; the two principles of physics. The analysis of those two principles shows the splitting in two of the notion of body : the body as capacity of action or passion and the body as solid. (shrink)

A good death is hard to find. Family members tell us that loved ones die in the wrong place—the hospital—and do not receive high-quality care at the end of life. This issue of the Hastings Center Report offers two articles from authors who strive to provide good end-of-life care and to prevent needless suffering. We agree with their goals, but we have substantial reservations about the approaches they recommend. Respect for the decisions of patients and their surrogates is a relatively (...) new and still vulnerable aspect of medical care. For thousands of years, patients and surrogates had no say in medical decision-making. Today, standards support shared decision-making, but these articles both carve out exceptions to those standards, limiting the rights of patients and families in decisions about specific end-of-life treatments. As bioethics consultants in an acute care setting, we frequently confront conflicts similar to those described by Jeffrey Berger and by Ellen Robinson and colleagues. In such cases, our service emphasizes redoubled efforts at communication and mediation. Focusing on goals and values, rather than interventions, produces the best possible collaboration in health care decision-making. Cases in which we would overturn a surrogate's recommendations regarding palliative sedation or do-not-resuscitate orders are rare and require careful processes and clear evidence that the surrogate's choice is contrary to patient values. (shrink)

The aim of this paper is to question the significance of Derrida's deconstruction of the concepts of subject and history. While ‘postmodernity’ tends to be characterized by philosophical critique as the ‘liquidation of the subject’ or the ‘end of history’, I attempt to show that Derrida's deconstruction of ‘subjectivity’ and ‘historicity’ is not an elimination or destruction of these concepts, but an attempt to transform them in order to free them from their metaphysical-teleological presuppositions. This paper argues that this transformation, (...) which begins in Derrida's and continues in Stiegler's texts, leads to the notions of ‘psycho-social individuation’ and ‘doubly epokhal redoubling’. I maintain that such notions ‘supplement’ the metaphysical concepts of subject and history by forcing a reconsideration of the technical conditions of psychic individuation and the technological conditions of ‘epochality’. (shrink)

Le concept de nature est reconstruit en considérant le processus d'objectivation à l'oeuvre dans l'expérience systémique du scientifique, qui prend la forme d'une expérience d'immanence redoublée. Ce redoublement est ensuite analysé à l'intérieur des systèmes que le savant analyse par l'étude du passage d'un système physique auto-organisé du type transition de phase à un système biologique. [Electre 2015].

This paper considers a series of Kierkegaard’s early “upbuilding discourses” in order to argue that Kierkegaard was never Hegelian. These discourses reveal a dialectical play of non-dialectical difference and tension rather than mediated resolution and progress.Thus Kierkegaard’s is not a logical dialectic of mediation but an existential dialectic of difference—of irremediable paradox. The divisions of existential dividedness do not resolve themselves because they cannot resolve at all; existential difference, as distinct from logical contradiction, is non-dialectical. Kierkegaard’s is a “one-way” dialectic (...) that cannot resolve itself, for eternity, its only (in)conceivable resolution, is incommensurable with it. However, because eternity is not temporally before us as final cause but is rather within us and among us, the apparent simplicity of this one-way dialectic gives way, in the actuality of existence, to the desperate complexity of “redoubling repetition,” whereby the self comes to itself only in the halt of the lesson of death. (shrink)

Un amer constat paraît traverser l’air du temps, peut-être même le constitue-t-il. Les alertes et l’urgence face aux problèmes constitutifs de notre modernité se redoublent et se démultiplient, aussi bien quantitativement que qualitativement, fruits d’une interdépendance qui appelle des catastrophes en chaîne, sans que semble pouvoir pointer, même à l’horizon, ce spectre de réponses capables d’apaiser la détresse environnante, actuelle et à venir. Non pas que ces réponses soient impossibles :...

This chapter contains section titled: The Angel of Death, Being as Gift God and Posthumous Mind Out of Nothing: Porosity and the Urgency of Ultimacy Redoubled Beginning: Elemental Yes Idiotic Rebirth Aesthetic Recharging Erotic Outreaching Agapeic Resurrection.

In lieu of an abstract, here is a brief excerpt of the content:Circumcision and Regrets from the Mother of Three SonsMaría Viola SánchezI am a psychologist and a radio talk show host for 25+ years. Both of my parents spoke English as their second language. I was raised by immigrants who demanded that "we speak English because we are Americans." I have four adult children, three sons, and a daughter.I gave birth to my children in the mid-80s. They are very (...) close in age and remain dear friends to this day. While I was a professional with a career when my children were born, I took a leave to work part-time and largely, to be a stay-at-home mother for nearly ten years. I was very involved with all their academic and extracurricular activities. I became a single mother when they were 2, 4, 6, and 7 years old, which served to redouble my parenting efforts to compensate for the absence of their father.My dirty secret is that I circumcised my three sons. I did so out of sheer ignorance. I am ashamed and deeply saddened by my decision at the time of their births. This is a burden that I will live with for the rest of my life. Something that I took away from them and that I can never repair.Here's the justification for my ill-informed decision. My father was circumcised, my two brothers were circumcised, and my then-husband was circumcised. I blindly assumed all males were to be circumcised. Further complicating the circumstances surrounding their births and the decision to circumcise them is the fact that their father is Jewish. He most likely would have given me pushback on not circumcising our sons, even though we had agreed to raise our family as Roman Catholics, my religion.After delivering my sons, I was asked, "Who would you like to circumcise your son?" My reply was, "Who has performed more of these procedures? And please bring my son to me to nurse after you have finished." Not one person, not one family member, not my son's father, any healthcare providers, not my pediatrician, or my OB/GYN asked me, "What are your thoughts about circumcising your son?" Had I been asked that question, I might have pondered the concept that there was a decision to be made, not a procedure that was necessary, as is the case with cutting the umbilical cord. When my infant sons were brought to me to nurse, they were sobbing so violently that they were unable to latch on to my breast. One can only surmise that no numbing agents were applied or anesthesia given, further compounding my burden of responsibility. Imagine their trauma!Over the course of my radio career, I hosted a program for an American non-profit national media organization, and one of my guests, Steven Svoboda, was scheduled to promote his newly founded organization, Attorneys for the Rights of the Child (ARC). Steven has remained a colleague. I've interviewed him a dozen times over the decades to promote ARC's amazing work. Steven is the one that first opened my eyes to the ridiculousness of male circumcision. Subsequently, I now understand that circumcision is unnecessary, not medically mandated and that the procedure denies males their [End Page E1] right to genital integrity. What I have also learned is that the removal of the foreskin is the most important sensory component and it is comprised of thousands of Meissner's corpuscles as well as branches of the dorsal nerve and in between 10,000 and 20,000 specialized erotogenic nerve endings of several types.I have since apologized to my adult sons for the uninformed and ignorant decision I made after they were born. Two of my three sons have gracefully accepted my apology. The other son says that he's glad that he resembles both his father and most of his male peers.I have become such an "intactivist" that I earned my Ph.D. in Psychology, and my dissertation concerns itself with Female Genital Mutilation (FGM) and its eradication. To know that 200 million females who are alive today have experienced FGM is another responsibility... (shrink)

Au cours de l'année 1996-97, l'École des Sciences philosophiques et religieuses a organisé une conférence et une journée d'études axées sur ce couple de notions qui condensent nombre de questions fondamentales de notre temps. Les profondes tribulations de notre époque semblent bien liées au déclin des références absolues et des idéologies sûres d'elles-mêmes et monolithiques. Mais au désenchantement moral et au désarroi de la pensée que redoublent les incertitudes économiques et politiques, répondent, un peu partout, une protestation et un refus (...) du fatalisme qui se traduisent sous la forme de la réflexion critique et sous la forme, plus spectaculaire sans doute, de l'action, animées d'une volonté de transcender les particularismes et l'égoïsme frileux. Un nouvel élan de générosité, de risque, d'aventure même surgit au nom d'idéaux humanitaires. Cette effervescence d'initiatives force à revenir sur le sens de ces idéaux qui, au fond, de manière explicite ou confuse, en appellent à la valeur nodale d'humanité. L'action humanitaire, autant pour ceux qui la portent sur le terrain de la détresse, du désarroi et de la souffrance que pour ceux qui la soutiennent de plus loin, comporte évidemment des enjeux politiques, juridiques, philosophiques, éthiques, économiques et culturels d'une telle ampleur qu'il faut s'accorder du temps pour la penser. Une telle exigence de pensée ne peut en l'occasion prendre réellement forme sans le débat et le dialogue. C'est d'un tel travail de fond que témoigne cet ouvrage. La notion d'humanité s'y trouve réinterrogée à partir des contradictions, des ambiguïtés et des effets paradoxaux des actions humanitaires ou des débats juridiques ou économiques qui tentent de s'en inspirer. Le théologien, le philosophe, le juriste, le médecin, l'économiste, chacun selon son propre mode de questionnement, s'essaient à cerner les difficultés de formuler les éléments essentiels du noyau de sens irréductible, dont sont porteuses ces deux idées :... (shrink)

My purpose is to compare the different explanations that have been offered of the expression propius periclo it timor. This is its context. Evander, king of Pallanteum, has decided to send cavalry under the command of his son Pallas to assist the Trojans and Etruscans in the war against Turnus. When a report spreads that the cavalry are about to set out, the mothers of the soldiers are alarmed. uota metu duplicant matres, propiusque periclo it timor et maior Martis iam (...) apparet imago. ‘The mothers redouble their vows in fear, fear goes closer to the danger, and the image of Mars appears greater.’ James Henry writes: ‘The women, who had previously … made vows, felt fear, and seen the image of war before them , now, when the war has thus come to their very door, … double their vows, feel a sharper fear, and see their picture, image, or idea of war larger than it was before. ‘But propius periclo it has been explained in other ways. Some think periclo dative, other ablative. Conington increases the confusion by citing the explanations of Heyne and Wagner as if they were compatible with his own translation. (shrink)