Author Marc James Léger responds to Elias Khoury’s review of his book _Bernie Bros Gone Woke: Class, Identity, Neoliberalism_, which was published in volume 17 of the _International Journal of __Žižek Studies_. While Léger accepts the one mistake in the book that Khoury correctly identifies, he takes issue with nearly everything else in Khoury’s review, which involves fallacies, misquotations, reductive arguments, misdirection and failure to mention anything that would contradict Khoury’s generally false claims. Léger describes the possibility (...) of academic foul play in the context of a public secret directed against him and that he has been struggling against since the late 1990s. (shrink)

In a recent BioEssays paper [W. F. Martin, BioEssays 2017, 39, 1700115], William Martin sharply criticizes evolutionary interpretations that involve lateral gene transfer into eukaryotic genomes. Most published examples of LGTs in eukaryotes, he suggests, are in fact contaminants, ancestral genes that have been lost from other extant lineages, or the result of artefactual phylogenetic inferences. Martin argues that, except for transfers that occurred from endosymbiotic organelles, eukaryote LGT is insignificant. Here, in reviewing this field, we seek to correct some (...) of the misconceptions presented therein with regard to the evidence for LGT in eukaryotes. A recent paper dismisses claims of lateral gene transfer into eukaryotic genomes. We counter the arguments made in that paper and discuss the extensive evidence for LGT in eukaryotes. (shrink)

BackgroundYouth are increasingly aware of the negative effects of climate change on the planet and human health, but this knowledge can often come with significant affective responses, such as psychological distress, anger, or despair. Experiencing major “negative” emotions, like worry, guilt, and hopelessness in anticipation of climate change has been identified with the term eco-anxiety. Emerging literature focuses on adults' experience; however, little is known about the ways in which children and youth experience eco-anxiety.ObjectivesThe aim of this review was to: (...) identify the available evidence on the topic of eco-anxiety in children, clarify the mental health consequences brought by the awareness of climate change in this population, and identify knowledge gaps in the literature and considerations for future research.MethodsGiven that the research on the topic of eco-anxiety in children is limited, that there are very few randomized controlled trials, and that the goal is not to analyze individual studies in-depth, a scoping review was used. Keywords pertaining to the themes of eco-anxiety, climate change and children were used as search terms in five databases. Journal articles using qualitative and quantitative methods, as well as gray literature were examined by two independent reviewers. A descriptive-analytical method was used to chart the data that emerged from the literature. Eighteen articles were considered in the final analysis.ResultsEvidence confirms that children experience affective responses and eco-anxiety in reaction to then awareness of climate change. Mental health outcomes include depression, anxiety, and extreme emotions like sadness, anger, and fear. Youth from vulnerable communities, like indigenous communities, or those who have strong ties to the land are often identified as being emotionally impacted by climate change. The literature analyzed also describes how children and youth are coping with eco-anxiety, including maladaptive and adaptive responses. Preliminary considerations for parents, teachers and educators, mental health care providers, school systems, adults and people of power include adding age-appropriate climate education to the school curriculum, considering youth's emotions, and promoting healthy coping through empowerment. Important gaps exist in the definition of eco-anxiety in youth, as various characterizations of this emerging concept are found across articles. (shrink)

This paper examines some of the moral panics around hyperactive children, the construction of Attention Deficit-Hyperactivity Disorder, and the lure of Ritalin in turning kids identified as “at risk” into successful, productive individuals. Through a historicization of the child as a psychiatric subject, we try to demonstrate Ritalin's part in the uneven development of modern trends towards the pathologization of everyday life, a developing continuum between normality and abnormality, and an emphasis on the malleability of children and the importance of (...) environment in their upbringing. We conclude that Ritalin is a part of modernity's project of turning people into individuals—in this case, a kind of US transcendence fantasy—which, along with discourses and institutions, promises to transform young subjects and biocosmetically alter their futures. (shrink)

Until recently, the ocular surface is thought by many to be sterile and devoid of living microbes. It is now becoming clear that this may not be the case. Recent and sophisticated PCR analyses have shown that microbial DNA‐based “signatures” are present within various ethnic, geographic, and contact lens wearing communities. Furthermore, using a mouse model of ocular surface disease, we have shown that the microbe, Corynebacterium mastitidis (C. mast), can stably colonize the ocular mucosa and that a causal relationship (...) exists between ocular C. mast colonization and beneficial local immunity. While this constitutes proof‐of‐concept that a bona fide ocular microbiome that tunes immunity can exist at the ocular surface, there remain numerous unanswered questions to be addressed before microbiome‐modulating therapies may be successfully developed. Here, the authors will briefly outline what is currently known about the local ocular microbiome as well as microbiomes associated with other sites, and how those sites may play a role in ocular surface immunity. Understanding how commensal microbes affect the ocular surface immune homeostasis has the potential revolutionize how we think about treating ocular surface disease. (shrink)

Debates in radical cultural praxis reflect conflicting viewpoints on the left. While one might assume that the enormity of the challenges facing the left would lead to a common front this is rarely the case as communist and horizontalist viewpoints clash. This essay addresses new possibilities for thinking about avant-garde art and vanguard politics by considering the recent debates between Slavoj Žižek and McKenzie Wark and further, by looking at the limits of the cultural revolution as we have known it (...) since the late 1960s. The impasse of Occupy Wall Street, Strike Debt, and similar protest movements has led Žižek to shift from a view of the party in terms of the Lacanain Discourse of the Analysis to more general reflections on the Discourse of the Master. The consequent critiques of Žižek that are examined are shown to have evaded his ideas, failing to advance radical cultural praxis beyond postmodernism. On the other hand, one finds that Žižek’s renewal of radical thought is challenging others on the progressive left to do the same. (shrink)

Essays, written between 1920 and 1953, by an influential, modern painter on the purpose of art in modern life.

Recent scholarship on the idea of communism leads to questions of organization and what Michael Hardt refers to as “the problem of leadership.” Beyond the critical assessment of the crises of contemporary capitalism, and beyond the existing social democratic solutions, a psychoanalytically-informed Žižekian notion of the party offers solutions to ultra-left theories of networked horizontalism as well as versions of the party that repeat the problems of communist modernism. If the context of climate change, economic inequality and political authoritarianism require (...) that we reconsider “what is to be done” about global neoliberal capitalism, then the idea of the political party, understood in terms of Jacques Lacan’s Discourse of the Analyst, can provisionally occupy the place of a neutral knowledge of the objective demands of history that is premised on the experiences of the emancipatory left. Like the Analyst, the party does not stand in for or represent the people. However, through the fetishistic aspect of representation, as opposed to materially or ontologically-grounded guarantees for political power, the party registers a minimal difference from a technocratic University Discourse and an ultra-left Discourse of the Hysteric. (shrink)

In this book, Benoît Dubreuil explores the creation and destruction of hierarchies in human evolution. Combining the methods of archaeology, anthropology, cognitive neuroscience and primatology, he offers a natural history of hierarchies from the point of view of both cultural and biological evolution. This volume explains why dominance hierarchies typical of primate societies disappeared in the human lineage and why the emergence of large-scale societies during the Neolithic period implied increased social differentiation, the creation of status hierarchies, and, eventually, (...) political centralisation. (shrink)

One of the first frameworks developed for understanding the relation of science and technology to the economy has been the linear model of innovation. The model postulated that innovation starts with basic research, is followed by applied research and development, and ends with production and diffusion. The precise source of the model remains nebulous, having never been documented. Several authors who have used, improved, or criticized the model in the past fifty years rarely acknowledged or cited any original source. The (...) model usually was taken for granted. According to others, however, it comes directly from V. Bush’s Science: The Endless Frontier. This article traces the history of the linear model, suggesting that it developed in three steps corresponding to three scientific communities looking at science analytically. The article argues that statistics is a main reason the model is still alive despite criticisms, alternatives, and having been proclaimed dead. (shrink)

This article aims to contribute to the elucidation of the nature of inquiry. I start with some common desiderata for any theory of inquiry. I then categorize inquiry as a structured process. By focusing on its essential components, I advance a new characterization of inquiry as a combination of questioning attitudes guiding actions. Finally, I turn to the recent objection that questioning attitudes are not necessary for inquiry. I argue that inquiry is a structured process essentially constituted by questioning attitudes (...) having two precise functional roles, initiating and guiding the deployment of cognitive capacities towards an epistemic goal. (shrink)

Following a common assumption, when one inquires into a question, one has an inquisitive attitude towards it. More precisely, I shall assume that there is an inquisitive attitude towards Q that all of those who inquire into Q have in common and in virtue of which they can be said to be in an inquisitive state of mind towards Q. This paper is about the nature of this attitude. I elucidate it by examining whether it boils down to doubt, curiosity, (...) epistemic desire, or wondering. I shall do this by examining whether having these attitudes is necessary and sufficient for being in an inquisitive state of mind. The test will prove negative for the first three, but the case of wondering is more complex. (shrink)

This book revisits the encounter between Chinese and Western philosophy while unfolding questions about the way "comparative philosophy" is conducted today. In the vulgate of intellectual history, "Western thought" has constructed a substantialist view of reality that puts "relations" and "processes" into a subordinate position. The same view explains for the primacy given to the autonomy of individual beings. In contrast, according to the same vulgate, Chinese thought has been mainly stressing the fluidity of all phenomena and forms of life (...) so as to best adapt to their overarching patterns. I label such vision the Disneyland of comparative philosophy. It deciphers texts, partly in function of concepts that it extracts from them, partly according to notions that are superimposed over these texts. The two first chapters are focused upon the Western version of the "Disneyland of comparative philosophy." The third chapter shifts to Chinese narratives about local, comparative and global philosophies. In contrast to these approaches, the fourth chapter offers a blueprint as to the way to engage different philosophical traditions into tasks they define and share together. A last chapter presents four cases of ongoing transcultural philosophical dialogues and the promises they bear. Once it develops outside pre-formatted narratives, the web shaped by our philosophies and wisdoms suggests the outlines of a world that we could inhabit together. (shrink)

Are doubt and suspension of judgment similar attitudes? In the burgeoning literature on suspension of judgment, the notion of doubt is curiously absent. This paper aims to argue for the plausibility of an identity claim, which I term the “No-Difference View.” This view suggests that there is no substantial difference between being in doubt and suspending judgment. The argument will draw on historical and systematic considerations that support the No-Difference View as a plausible view within the logical space of positions.

In this paper I raise a paradox of belief inspired by Kripke’s ‘paradox of knowledge', which states that knowledge seems to make permissible an intuitively unacceptable form of dogmatism. This paradox of belief is based on an intuitively correct principle of doxastic coherence. My aim is to show that this paradox contributes to elucidating the puzzling nature of belief.

Suspension of judgment is a ubiquitous phenomenon in our lives. It is also relevant for several debates in contemporary epistemology (e.g., evidentialism/pragmatism; peer-disagreement/higher-order evidence; inquiry). The goal of this paper is to arrive at a better understanding of what suspension of judgment is. We first question the popular assumption that we call the Triad view according to which there are three and only three (paradigmatic) doxastic attitudes, namely, belief, disbelief, and suspension of judgment. We elaborate a cumulative argument regarding crucial (...) differences between belief/disbelief and suspension and conclude tentatively that suspension is not a doxastic state. On the constructive side, we defend the positive thesis (with special attention to justification/rationality and reasons for suspension) that suspension is rather an affective phenomenon, viz. a sort of mood. Finally, we consider further consequences of our view for contemporary debates in epistemology, and how it relates to ancient skepticism. (shrink)

My main aim in this paper is to contribute to the elucidation of the nature of non-religious faith. I start by summarising several well-known arguments that belief is neither necessary nor sufficient for faith. I then try to identify the nature of the positive cognitive attitude towards p that is involved in having faith that p. After dismissing some candidates for the role, I explore the idea that faith and hope are similar attitudes. On this basis, I then advance a (...) new characterisation of faith. Finally, I turn to the question of the rationality of faith. I argue that faith is intrinsically irrational because it is an intrinsically incoherent propositional attitude, but that there is nonetheless a sense in which faith is neither intrinsically epistemically irrational nor intrinsically practically irrational. (shrink)

The Prometheus myth has long now provided inspiration for those who envision solutions to environmental issues. Prometheus is the figure par excellence of human forethought and progress in the anthropocene. In this article, we introduce the concept of ambient Prometheanism to describe the way of thinking that foregrounds foresight and anticipation and advances technological solutions developed by capital and energy-intensive projects. We question this stance, arguing that ambient Prometheanism, with its emphasis on technofix, leads to the economisation and depoliticisation of (...) planetary environmental issues. Following Bernard Stiegler, we recover from the myth the figure of Epimetheus, Prometheus’ brother, as well as his associated faculty, epimetheia to theorise what we call an ‘Epimethean politics’. Thinking the anthropocene from the perspective of ambient Prometheanism and Epimetheanism means to consider the role of technology in climate politics, and in particular to make the case for the importance of afterthought in face of unintended consequences and accumulated errors. To substantiate our argument, we outline the challenge posed by emerging solutions focussed on technological intensification and socio-economic acceleration. An Epimethean politics of the climate requires to use reflexivity as a capacity to anticipate, but also to mobilise epimetheia to account for accidents and past mistakes. Such a politics builds from an alternative conception of technology, one that radically differs from ambient Prometheanism. Finally we read as actualisations of Epimethean politics contemporary eco-political struggles and their imperatives for multispecies living and convivial livelihoods. (shrink)

My aim in this article is to elucidate the nature of a form of intellectual and practical neutrality that is not covered by existing accounts of suspension of judgment. After rejecting some inadequate characterizations of this attitude of neutrality, I provide a positive characterization of it: it is a successful effort to resist certain tendencies that are part of the dispositional profile of the doxastic state one is in on a given issue. I conclude by saying a few words about (...) the reasons for which this effort can be made, and by answering in the negative the question of whether all the attitudes that can be characterized as attitudes of committed neutrality are of the same type. (shrink)

The progressive dominance of historical-critical methods in the reading of ancient Chinese classics has led scholars to privilege micro levels of textual analysis. Consequently, the question as to whether laws of composition could be identified in this corpus has often been ignored, or considered irrelevant. Working on Chinese number symbolism as well as on rules governing “ring composition” in other cultural contexts, this article aims at fashioning anew the question of the possibility of an ancient Chinese “structural rhetoric” and at (...) envisioning the patterns that might have governed it. It specifically applies the approach it propounds to Huainanzi 淮南子, showing how numerology frames its structure and argument, the text being built after the image of the “roundness” of the Way and of the Ruler. It then endeavors to apply these results to the unearthing of “inter-structural” patterns that would help us to locate Huainanzi, Lüshi Chunqiu 呂氏春秋, the versions at hand of Zhuangzi 莊子, Lunyu 論語, or yet Laozi 老子 into a textual universe that shares correlated rhetorical features. (shrink)

It is widely agreed that humans have specific abilities for cooperation and culture that evolved since their split with their last common ancestor with chimpanzees. Many uncertainties remain, however, about the exact moment in the human lineage when these abilities evolved. This article argues that cooperation and culture did not evolve in one step in the human lineage and that the capacity to stick to long-term and risky cooperative arrangements evolved before properly modern culture. I present evidence that Homo heidelbergensis (...) became increasingly able to secure contributions form others in two demanding Paleolithic public good games (PPGGs): cooperative feeding and cooperative breeding. I argue that the temptation to defect is high in these PPGGs and that the evolution of human cooperation in Homo heidelberngensis is best explained by the emergence of modern-like abilities for inhibitory control and goal maintenance. These executive functions are localized in the prefrontal cortex and allow humans to stick to social norms in the face of competing motivations. This scenario is consistent with data on brain evolution that indicate that the largest growth of the prefrontal cortex in human evolution occurred in Homo heidelbergensis and was followed by relative stasis in this part of the brain. One implication of this argument is that subsequent behavioral innovations, including the evolution of symbolism, art, and properly cumulative culture in modern Homo sapiens , are unlikely to be related to a reorganization of the prefrontal cortex, despite frequent claims to the contrary in the literature on the evolution of human culture and cognition. (shrink)

Suspension of judgment is often viewed as a member of the doxastic club, alongside belief and disbelief. In this paper, I challenge the widespread view that suspension is a commitment-involving stance on a par with belief and disbelief. Friedman's counterexamples to the traditional view that suspended judgement merely requires considering a proposition and being in a state of non-belief are criticized. I introduce a refined conception, emphasizing that suspension involves a proximal causal link between examining a proposition and the resulting (...) non-belief state. This episode manifests as an incapacity at making a judgement, occurring under specific circumstances. The refined view clarifies the nature of suspended judgement. (shrink)

The recent literature on social norms has stressed the centrality of emotions in explaining punishment and norm enforcement. This article discusses four negative emotions (righteous anger, indignation, contempt, and disgust) and examines their relationship to punitive behavior. I argue that righteous anger and indignation are both punitive emotions strictly speaking, but induce punishments of different intensity and have distinct elicitors. Contempt and disgust, for their part, cannot be straightforwardly considered punitive emotions, although they often blend with a colder form of (...) indignation to favor low-cost, indirect, and collective forms of punishment such as mockery, exclusion, and ostracism. (shrink)

Cet article vise à élucider la nature de l'enquête. Je présente tout d'abord les desiderata communs à toute théorie de l'enquête. Je catégorise ensuite l'enquête comme un processus structuré en me concentrant sur ses composantes essentielles : des attitudes de questionnement guidant des actions. Enfin, je me penche sur l'objection récente selon laquelle les attitudes de questionnement ne sont pas nécessaires à l'enquête. Je défends la thèse selon laquelle l'enquête est un processus structuré essentiellement constitué d'attitudes de questionnement ayant deux (...) rôles fonctionnels précis, soit d'initier et de guider le déploiement de capacités cognitives en vue d'un but épistémique. (shrink)

Theories of knowledge as credit for true belief, or as cognitive achievement, have to face the following objection: in the famous Barn façades case, it seems that the truth of Barney's belief that he is in front of a barn is to be explained by the correct functioning of his cognitive capacities, although we are reluctant to say that he knows he is in front of a barn. Duncan Pritchard concludes from this that a safety clause, irreducible to the conditions (...) a true belief must satisfy in order to be credited to the believer, constitutes a necessary condition of knowledge. Because those who define knowledge as a cognitive achievement have not convincingly answered this objection, I intend, in the first section of this paper, to refute it by showing how practical and doxastic achievements differ. Then I defend the idea that we should also distinguish two kinds of environmental epistemic luck, and, correlatively, two kinds of safety, that are not equally incompatible with knowledge. Finally, I argue that this distinction is inevitably vague and I indicate some consequences of this vagueness for our knowledge‐intuitions. (shrink)

The last sentence of Chapter 10 of the Analects describes a brief encounter between Confucius and a hen-pheasant, and it does so in puzzling terms, ridden with lexical difficulties. At the same time, intertextual references insert this fragment into the context of Confucius’ life mission as well as of Chinese mythological narratives. This contribution assesses the fragment’s meaning and significance: Confucius’ reaction to the hen-pheasant unveils his evolving understanding of the Heavenly Mandate bestowed upon him. The fragment thus forcefully concludes (...) the chapter in which it is inserted. Additionally, I put forward a hypothesis: the focus of this narrative, coupled with its positioning at the end of Chapter 10, induce us to postulate that it may have been purposefully located at the very center of the Analects, a proposition that reverberates on the way we look at the composition of the book. (shrink)

When on the last page of What Is Philosophy?, Deleuze and Guattari (1995: 218) claim that philosophy needs a non-philosophy, this statement is the result of a long engagement with the problem of thinking in society. It is this engagement that we intend to reconstruct in this article. By developing an original definition of thinking after Heidegger, Deleuze is able to claim that philosophy is not the only ‘thinking’ discipline. Our point of departure is Deleuze's constant reference to a phrase (...) from Heidegger's lecture course What Is Called Thinking?: ‘We are not yet thinking’ (Deleuze 1988: 116, 1989: 167, 1994: 144, 2002: 108; Deleuze and Guattari 1995: 56). This phrase points to the demand for a new distribution of the relation between philosophy and its outside. The purpose of this article is to trace Heidegger's influence on Deleuze's definition of thinking and to raise two points. First, Deleuze borrows some elements of Heidegger's definition of thinking to further his own understanding of politics as an involuntary practice. For both, the question of thinking is political. Second, by departing from Heidegger, Deleuze can democratise the definition of thinking, beyond its confinement to philosophy, by turning to cinema. Deleuze calls cinema the art of the masses because it brings the masses in contact with external signs. Finally, in the last part of this article, we will discuss how Deleuze raises stupidity (and not error) as a transcendental problem that should be constantly fought. In this way, we hope to shed light on how Deleuze moves from Heidegger's question ‘what is called thinking?’ to the problem of stupidity and shame. (shrink)

Gallicagram est un nouvel outil de lexicométrie, fondé notamment sur les archives océrisées de la Bibliothèque nationale de France et sur celles du journal Le Monde ; il dénombre dans le corpus choisi et pour une période donnée les occurrences d’un mot ou d’un syntagme, et offre différents modes de visualisation des données obtenues. Ce logiciel mérite à plusieurs titres d’être investi par les chercheurs : outre le volume des données qu’il exploite, suffisant pour fonder des analyses lexicométriques depuis le (...) XVIIe siècle jusqu’à nos jours, Gallicagram a sur son concurrent immédiat, Ngram Viewer, l’avantage d’une transparence très supérieure et d’une structure plus constante au cours du temps. L’article présente Gallibase, son extension qui lui applique les outils de la statistique textuelle – en particulier les analyses factorielles et arborées. Il illustre son potentiel et insiste sur l’intérêt spécifique des corpus de presse, qui permettent des études sur périodes courtes. (shrink)

In the late 1980s, a new conceptual framework appeared in the science, technology, and innovation studies: the National Innovation System. The framework suggests that the research system's ultimate goal is innovation, and that the system is part of a larger system composed of sectors such as government, university, and industry and their environment. The framework also emphasized the relationships between the components or sectors, as the ``cause'' that explains the performance of innovation systems. Most authors agree that the framework came (...) from researchers like Freeman, Nelson, and Lundvall. In this article, the author want to go further back in time and show what the ``system approach'' owes to the Organisation for Economic Co-operation and Development and its very early works from the 1960s. This article develops the idea that the system approach was fundamental to OECD work, and that, although not using the term National Innovation System as such, the organization considerably influenced the above-mentioned authors. (shrink)

This article argues for the need to recover the concept of political myth in order to understand the crucial phenomena of our epoch. By drawing on Blumenberg’s philosophical reflections on myth, it proposes to understand political myth as the continual process of work on a common narrative by which the members of a social group can provide significance to their political conditions and experience. In order to show how this understanding of political myth can throw light on important aspects of (...) contemporary politics, the article analyses the work on one of the most conspicuous political myths of our time: the clash of civilizations. By reconstructing the mechanisms through which this myth works, the article shows how a paradigm that has been strongly criticized as too simplistic and scientifically inadequate could have turned into a successful political myth, i.e. into a self-fulfilling prophecy. (shrink)

Davidson’s non-normative argument for the claim that inquiry does not aim at truth has not received much attention in the epistemological literature of the past two decades. As far as I know, only Christopher Hookway (2012) and Christoph Kelp (2021) have discussed it. Moreover, they have both rejected it, on similar grounds. After reconstructing Davidson’s argument, I turn to Hookway’s and Kelp’s criticisms and show why Davidson’s argument can in fact resist them.

Science as a body of knowledge (natural and/or social) and as a method (experimental and hermeneutic) has been discussed and debated for centuries among philosophers and ‘men of science’ (scientists). This paper looks at research, the latest element added to the discourse on science. Science as research (an activity or practice), conducted at the level of individuals or organizations, has received increased attention over the course of the twentieth century in public discourse on what science is. This paper documents how (...) different players enlarged the meaning of research from the academic sphere to also encompass government and industry, and from research to research and development. It also examines the restriction of research to mean laboratory research, and the marginalization of the role of research in explaining economic progress. It is suggested that these changes bear witness to a shift in society’s cultural values: from (basic) research to (industrial) development to (technological) innovation. (shrink)

Benoit Delbecq reflects upon the conditions under which his creative activity, as a pianist, a composer and an improviser, has to take place within the French context. Status of the copyrights, contribution of public funding, new modes of distribution, ambiguous irruptions of the show business mega-machine, fictions of freedom generated within the creative moment, polymorphous collective structures: this concrete work of knitting a new autonomous artistic network sheds light, beyond the microcosm of jazz, on the production of sociality in today’s (...) France. (shrink)

Benoit Mathot | : La négativité, comme catégorie fondamentale de l’existence humaine, connaît aujourd’hui une crise profonde qui la conduit à son effacement progressif des pratiques et des discours sociaux, culturels, religieux, au profit d’une logique de la coïncidence. Dans cette perspective, cet article a pour projet de proposer un parcours interdisciplinaire à travers la psychanalyse, les études littéraires et la théologie chrétienne, afin de montrer la centralité de ce phénomène. | : The negativity, as fundamental category of the human (...) existence, knows a deep crisis today which leads it to the progressive disappearance of the socials, cultural and religious practices and speeches, for the benefit of a logic of the coincidence. In this perspective, this article plans to propose an interdisciplinary work through the psychoanalysis, the literary studies and the Christian theology, to show the centrality of this phenomenon. (shrink)

Benoit Mathot À partir du cadre théorique de la décoïncidence proposé par le philosophe François Jullien, cet article explore les enjeux d’humanisation des soins médicaux, ainsi que l’introduction de la dimension spirituelle dans la prise en charge des patients. Il revient enfin sur le dialogue possible entre ces réflexions contemporaines et les considérations du théologien luthérien Paul Tillich sur la santé.