This paper examines how and why information moved or failed to move within transatlantic botanical networks in the late eighteenth century. It addresses the problem of how practitioners created relationships of trust, and the difficulties they faced in transferring reputations between national contexts. Eighteenth-century botany was characteristically cross-cultural, cosmopolitan and socially diverse, yet in the 1770s and 1780s the American Revolutionary Wars placed these attributes under strain. The paper analyses the British and French networks that surrounded the Philadelphian (...) plant hunter William Young (1742–1785), to show how botanists and plant collectors created and maintained connections with each other, especially when separated by geographical and cultural distance. It highlights in particular the role played by commercial plant traders, and demonstrates how practitioners used objects to transmit social as well as scholarly information. The transnational circulation of information and knowledge in the Enlightenment was determined by culturally specific judgements about trust, confidence, communication and risk. Despite the prominent role played by material culture within these networks, scholars continued to place high value on face-to-face contact as a means of judging the trustworthiness and cooperation of their agents. (shrink)

François Jullien, the leading philosopher and specialist in Chinese thought, has always aimed at building on inter-cultural relations between China and the West. In this new book he focuses on the following questions: Do universal values exist? Is dialogue between cultures possible? To answer these questions, he retraces the history of the concept of the universal from its invention as an aspect of Roman citizenship, through its neutralization in the Christian idea of salvation, to its present day manifestations. (...) This raises the question of whether the search for the universal is a uniquely Western preoccupation: do other cultures, like China, even have a notion of the universal, and if so, how does it differ from ours? Having considered the meaning of the concept in the East and West, Jullien argues that, if communication between cultures is to be meaningful, facile assumptions of universal values and complacent relativism need to be examined. It follows, therefore, that dialogue between cultures should not begin with issues of identity and difference, but rather by considering divergence and profusion. By no longer simply assuming universality, we allow for greater self-reflection. This wide-ranging and engaging study will be of particular interest to students and scholars of philosophy and of Chinese culture and society. It will also appeal to a wider readership interested in contemporary thought and the challenges of communication between East and West. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Religion after September 11th World CongressMontreal, Quebec, September 11–15, 2006Frances S. AdeneyThis global conference, organized by Professor Arvind Sharma and a team of international scholars, began on the fifth anniversary of the terrorist attacks on the World Trade Center in New York City and the Pentagon in 2001. Conference themes stressed the commonalities among religions seeking peace, the unity all religions share in our common humanity, the necessity for (...) religions to formulate cogent views of human rights, and the importance of nonviolent socially engaged religion.Those themes were carried through the congress in individual paper presentations, panel discussions, and plenary sessions. The participants represented many nations and religions with Buddhist, Hindu, Jain, Muslim, Jewish, and Christian scholars, religious leaders and lay persons participating at every level of the conference.A central feature of many of the presentations was the connection between the political realm and religion. How religions could formulate their sources for human rights and press for human rights implementation, what forms of just war theory could be developed for the current age of terrorist warfare, and how religious groups could be protected from indiscriminate or dishonest proselytizing were among the topics addressed.The Religion after September 11th World Congress brought together people of different religions, political persuasions, and cultures around issues crucial to us all. [End Page 141]Frances S. AdeneyLouisville Presbyterian Theological SeminaryCopyright © 2007 The University of Hawai'i Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The 2003 Meeting of the Society for Buddhist-Christian StudiesFrances S. AdeneyThe 2003 meeting of the Society for Buddhist-Christian Studies was held in Atlanta, Georgia, 21-22 November 2003. This year's theme was "Overcoming Greed: Christians and Buddhists in a Consumeristic Culture." During the first session panelists Paula Cooey, Valerie Karras, and John Cobb, whose paper was read by Jay McDaniel, presented Christian views and Stephanie Kaza gave a Buddhist (...) response. The second session mirrored the first with panelists Kenneth Kraft, David Barnhill, and Judith Simmer-Brown presenting Buddhist views on the theme and Paul Knitter responded with a Christian analysis.Cooey began the discussion by outlining her thesis that overcoming greed depends on overcoming fear. She asserted that people buy out of fear thus perpetuating a system of greed. The consequences of fear support the cultural myth of upward mobility—there is no way to go but up. The exploitation of fear then produces goods benefiting those at the top of the economic system. This system also produces consequences for human rights as cultural fear leads to laws that thwart due process, for example, the Patriot Act.An alternative Christian view understands desire to be culturally produced—sin upsets the natural order; God redeems. Christian transformation requires dissent against the underlying greed that supports the cultural system.Christianity arose as a movement of dissent, a countercultural movement. That trajectory of dissent has continued through the centuries. Although early Calvinists were noted for linking personal wealth with election, the Mennonites and Anabaptists created better models for practicing dissent. Those communities are based in an economy of grace, supported by an underlying ethic of the ability to give as a gift of grace. This economy, for Christians, is mediated by Jesus of Nazareth and allows for transformation toward becoming greedy for God.Valerie Karras illumined the differences in Christian traditions by her analysis of the difference in anthropology between Eastern and Western Christian theologies. The community model of Eastern Christianity is hostile to the individualism of Western consumerism. Instead, in this model, greed is recognized as a fallen passion, the consequence of separation from God. The two aspects of greed in this view are [End Page 231] acquisitive lust: the desire for control, and desire for the physical acquisition of things.Karras used Clement of Alexandria and John Chrysostom as examples of theologians that criticized the rich and encouraged Christians to use their wealth for the poor. In this view, overcoming greed involves a spiritual process. Virtue can be cultivated by a proper use of wealth, which in itself has no moral content. It is the misuse of wealth that indicates deeper spiritual problems. Some of those spiritual problems can be alleviated by asceticism: celibacy, almsgiving, fasting, and prayer. Such exercises can provide a means to master the vices—greed, in this case, being the vice at hand.John Cobb's paper argued that a theology of consumerism is deeply embedded in our culture. That theology runs counter to traditional Western Christian teaching that consuming more deprives others. The question one must ask is, Does consumption enhance or detract from the common good? Traditional arguments that too much consumption deprives others were rendered obsolete by the industrial revolution. The new problem is how can demand keep up with production. The argument here is that increased consumption benefits others by preventing downturns in the economy.Unfortunately, Cobb argues, the spiritual costs to this pattern of consumption are tremendous. A class of exploited peasants now produces more goods, but has a better society been created? Increasing poverty in two-thirds of the world, global warming, dehumanizing advertising, and the unsustainability of keeping production at current levels press the issue. Human survival depends on changing consumption patterns. The elite must be forced to give up control and we must recover and emphasize the traditional Christian interpretation of greed as a cardinal sin.To accomplish this, Cobb recommends rejecting consumerism in our personal lives, developing local sustainability projects, and demonstrating another world possibility—another way to live that leads to human flourishing. Buddhist and Christian emphases on overcoming consumerism are complimentary and together can make possible the deep changes that are... (shrink)

Since DNA has replaced blood as the medium through which we establish kinship, how do we determine with whom we are kin? Who counts among those we care for? The distinction between these categories is constantly in flux. How do we come to decide those we may kiss and those we may kill? Focusing on narratives of kinship as they are defined in contemporary film, literature, and news media, Frances Bartkowski discusses the impact of "stories of origin" on our (...) regard for nonhuman species. She locates the role of "totems and taboos" in forming and re-forming kinship categories-groupings that enable us to tie the personal to the social-and explores the bestiary, among the oldest of literary forms. The bestiary is the realm in which we allegorize the place of humans and other species, a menagerie encompassing animals we know as well as human-animal chimeras and other beings that challenge the "natural" order of the world. Yet advances in reproductive technologies, the mapping of genomes, and the study of primates continually destabilize these categories and recast the dynamic between the natural and the cultural. Bartkowski highlights the arbitrariness of traditional kinship arrangements and asks us to rethink our notions of empathy and ethics. She shows how current dialogues concerning ethics and desire determine contemporary attitudes toward issues of care, and suggests a new framework for negotiating connection and conflict. (shrink)

"In a wide-ranging discussion the author examines the philosophy of Kant, Heidegger, Adorno and Derrida and looks at the works of modernist and postmodernist artists such as Cezanne, Debussy and Boulez. Lyotard addresses issues such as time and memory, the sublime and the avant-garde, and the relationship between aesthetics and politics. Throughout his discussion he considers the close but problematic links between modernity, progress and humanity, and the transition to postmodernity. Lyotard claims that it is the task of (...) literature, philosophy and the arts to bear witness to and explain this difficult transition." "This important contribution to aesthetic and philosophical debates will be of great interest to students in philosophy, literary and cultural theory and politics."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

Romanmagistriandgrammaticitaught their students a wide range of subjects, primarily through the medium of Latin and Greek literary texts. A well-educated Roman in the Imperial era was expected to have a good knowledge of the literary language of Cicero and Virgil, as well as a competent command of Greek. By the late fourth and early fifth centuries, this knowledge had to be taught actively, as everyday Latin usage had changed during the intervening four centuries. After the reign of Theodosius the division (...) between the Eastern and the Western Empires meant that knowledge of Greek was no longer as common as it had once been in the West. At the same time, by Late Antiquity, migration increased and foreigners as well as provincials moved within the empire, for example, in search of military promotion. There is evidence that recruitment to official or public careers was based less on birth than on education. These ambitious newcomers sent their children to Roman schools, which would facilitate their access to public office. Receipt of this education provided a means by which men from less privileged backgrounds could achieve promotion to such office and become prominent and influential individuals. At the same time a late Roman education also produced a high level of cultural homogeneity among those who had experienced it. So what might we learn about how language was taught—and what kinds of language were valued—in a late-antique Roman school? How might this contribute to our understanding of late-antique Roman elite society? (shrink)

Nationalisms are polymorphous and often internally contradictory, unleashing emancipatory as well as repressive ideas and forces. This article explores the ideologies and mobilization strategies of two organizations over a 10-year period in the occupied Palestinian territories: a leftist-nationalist party in which women became unusually powerful and its affiliated and remarkably successful nationalist-feminist women's organization. Two factors allowed women to become powerful and facilitated a fruitful coexistence between nationalism and feminism: a commitment to a variant of modernist ideology that was (...) marked by grassroots as opposed to military mobilization and a concern with proving the cultural worth of Palestinian society to the West, a project that was symbolized by women's status in important ways. By comparing international and indigenous feminist discourses, the study also demonstrates how narratives about gender status in the Third World are implicated in, and inextricable from, international economic and political inequalities. (shrink)

This article engages Agamben’s view that philosophy and poetry need to remarry, to heal a fracture that springs from the origin of Western culture between knowing and having the (inaccessible) object. While Agamben would like philosophy to wax more poetic (to have the object) and poetry to show more awareness of its philosophical implications (to know the object), he also encourages direct interventions between these two arenas. This essay thus stages an interpenetration of poetic writing and philosophy (...) (Agamben with a little Derrida). James’s embodiment of Agamben’s theory of melancholia in The Aspern Papers set alongside Brodsky’s reflection of Agamben’s notions of nudity, the specter, and the messianic in Watermark—in relation to depictions of Venice—leads to the realization that Agamben’s messianic renders melancholia inoperative. Agamben’s messianic vision that finds salvation in loss cancels the desirability of clinging to the lost object by showing the redemption of its passage. (shrink)

This essay discusses criminal law theories in late Imperial Russia. It argues that, although the political climate of Reform and Counter Reform effectively undermined attempts to implement new legislation premised on the idea of the 'rights-enabled person', paradoxically, it fostered the growth of juridical scholarship. Russian criminal law theorists engaged critically with Western juridical science, which, beginning in the 1870s, witnessed a shift away from absolutist theories inspired by the classics of philosophical idealism towards various strains of positivism arguing for (...) the restoration of the person as a concrete, physiological being. However, while Russian scholars were drawn to these new trends of criminal anthropology and the sociology of crime, they were also obliged to take stock of an indigenous legal culture that scarcely differentiated between pravo and zakon, together with a long tradition of customary practices that equated crime and punishment with sin and redemption. (shrink)

El presente artículo tiene como objetivo develar la implicación de los nexos entre la cultura y los procesos de comprensión y desarrollo psíquico para la concepción e instrumentación de una enseñanza desarrolladora atendiendo a que el desarrollo psíquico del sujeto es una condición esencial para lograr su papel activo y creador en el desarrollo social. Por ello su tránsito a niveles cualitativamente superiores, constituye una prioridad para los sistemas educativos. La teoría histórico - cultural del desarrollo psíquico le da especial (...) importancia al papel de la cultura y su asimilación en la formación y desarrollo de la personalidad. Además, disciplinas como la semiótica reconocen el papel del texto y los procesos textuales en la conservación, transmisión y re-creación de la cultura. El estudio realizado se basa en la sistematización de postulados básicos de la teoría histórico - cultural del desarrollo psíquico y la semiótica de la cultura. This article aims at revealing the implications of the links between culture and the processes of understanding and psychic development towards the conception and implementation of developmental teaching taking into account that an individual's psychic development is an essential condition to fulfil its active and creative role in social development. That is why its movement to qualitatively superior levels is a priority for educational systems. The historical-cultural theory gives special importance to the role of culture and its assimilation in the formation and development of the personality. Furthermore, disciplines such as semiotics recognize the role of texts and textual processes in the conservation, transmission and recreation of culture. This study is based on the systematization of basic postulates of the historical-cultural theory of psychic development and Culture Semiotics. (shrink)

By meshing psychology with literary analysis, this book inspires us to view the reading of fictional works as an emotional and seductive affair between reader and writer. Arguing that current teaching practices have contributed to the current decline in the study of literature, Jean-François Vernay's plea brings a refreshing perspective by seeking new directions and conceptual tools to highlight the value of literature. Interdisciplinary in focus and relevant to timely discussions of the vitality between emotion and literary studies, (...) particularly within the contexts of psychology, affect studies, and cognitive studies, this book will open up a space in which the formation of our emotions can be openly examined and discussed. Jean-François Vernay has published extensively in the field of Literary Studies both in French and in English. His books, Water from the Moon: Illusion and Reality in the Works of Australian Novelist Christopher Koch andA Brief Take on the Australian Novel, focus on Australian fiction. Carolyne Lee is a Senior Fellow in the School of Culture and Communication at the University of Melbourne, Australia. She has published four books, the latest being Our Very Own Adventure. (shrink)

ABSTRACT ‘The Seducer’s Diary’ is not a nostalgic account of a Romantic seducer-figure, and it does not represent the ‘ethical’ rejection of such Romanticism. Instead, it portrays the violence involved just as much in conventional bourgeois marriage as in works of erotic fantasy, and it reveals the necessary failure of both these projects. Although the suffering they may cause is real enough, they never manage to achieve the mastery they seek to impose. At the same time, this radical cultural critique (...) functions as a philosophical allegory of imagination. For, if the main character is a seducer, he is also an artist, and if the material he seeks to shape is a woman, it is also the image produced by imagination as such. Kierkegaard's tale illustrates, and interrogates, the necessary role played by the image in mediating between the ‘real’ and the ‘meaningful.’. (shrink)

Between the Psyche and the Social is the first collection that specifically features the field of psychoanalytic social theory emerging in and between psychoanalysis, feminism, postcolonial studies, and queer theory, and across the disciplines of philosophy, literary, film, and cultural studies. This collection of essays takes the psychoanalytic study of social oppression in some new directions by engaging—indeed, stirring up—unconscious fantasies and ethical tensions at the heart of social subjectivity.

One of a handful of truly pioneering figures in visual semiotics, Jean-Marie Floch elaborated an approach that combined an analysis of the basic perceptual qualities and compositional strategies of the image, with a study of the cultural and historical significance of its representational dimension. A key collaborator of A. J. Greimas, Floch situated his project within the theoretical framework of Paris semiotics, which he helped to develop. He positioned his visual studies of familiar cultural objects in proximity to cultural anthropology (...) and the work of Claude Lévi-Strauss. His five published monographs explore abstract painting, art photography, Russian icons, magazine advertisements, and comic books. (shrink)

Introduction: identity as phantasy in Enlightenment in France and Germany -- The man with too many qualities : the young herder between France and Germany -- The language of cultural identity : Diderot to Nietzsche -- Strange classicism : aesthetic vision in Winckelmann, Nietzsche, and Thomas Mann -- Classicism and gender transformation : David, Goethe, and Stal -- The French Revolution and the problem of time : Hegel to Marx.

During the transition from the early to the modern era, the marginalization of astrology from the learned world marked a significant shift. The causes of this phenomenon are complex and still partially obscure. For instance, some sociological interpretations have linked it to a broader shift in mentality among the gentry and bourgeoisie, while other scholars attributed the decline to the emergence of the ‘new science’. Focusing on the case of Jean-Baptiste Morin (1583–1656), this paper examines the changing dynamics of patronage (...) for what has been termed ‘the last official astrologer’. It demonstrates that Morin's appointment as professor of mathematics at the Collège royal and his prominence within the French court were expressions of a cultural politics in which his patrons were deeply invested. Conversely, Morin's efforts to restore astrology lent validation to the belief systems of his patrons. The paper further analyses Morin's fall from grace during his polemics with Gassendi and his circle, highlighting the political context of the Fronde and a growing public weariness regarding the relationship between politics and astrology. Ultimately, this case study reveals that in the French context, the marginalization of astrology was not solely determined within the ‘learned jurisdiction’. Instead, the shifting cultural and political investments of the ruling classes played a significant role. (shrink)

ABSTRACT In 1868, Lydia Becker (1827–1890), the renowned Manchester suffragist, announced in a talk before the British Association for the Advancement of Science that the mind had no sex. A year later, she presented original botanical research at the BAAS, contending that a parasitic fungus forced normally single-sex female flowers of Lychnis diurna to develop stamens and become hermaphroditic. This essay uncovers the complex relationship between Lydia Becker's botanical research and her stance on women's rights by investigating (...) how her interest in evolutionary theory, as well as her correspondence with Charles Darwin, critically informed her reform agendas by providing her with a new vocabulary for advocating for equality. One of the facts that Becker took away from her work on Lychnis was that even supposedly fixed, dichotomous categories such as biological sex became unfocused under the evolutionary lens. The details of evolutionary theory, from specific arguments on structural adaptations to more encompassing theories on heredity (i.e., pangenesis), informed Becker's understanding of human physiology. At the same time, Becker's belief in the fundamental equality of the sexes enabled her to perceive the distinction between inherent, biological differences and culturally contingent ones. She applied biological principles to social constructs as she asked: Do analogous evolutionary forces act on humans? (shrink)

This book offers an assessment of Sartre as an exemplary figure in the evolving political and cultural landscape of post-1945 France. Sartre's originality is located in the tense relationship that he maintained between deeply held revolutionary beliefs and a residual yet critical attachment to traditional forms of cultural expression. A series of case-studies centered on Gaullism, communism, Maoism, the theatre, art criticism, and the media, illustrates the continuing relevance and appeal of Sartre to the contemporary world.

This article treats the intellectual problem of revolution, agency, and the advent of liberal democracy from the standpoint of mid-nineteenth century France in the aftermath of the 1848 revolutions. After a discussion of the theoretical and historiographical problem—in particular the relevance for this period in history of science studies—the article discusses the views of former Saint-Simonian and political economist, Michel Chevalier, eventually turning to the debate over the free market of goods and labor between the early French socialist (...) Louis Blanc and Chevalier in Chevalier’s new role of liberal free trade activist who trumpeted the ideology of the mass marketplace. Chevalier’s engagement of the social question turned on a distinctively moral, ideological, and, ultimately, technocratic defense of the free market—this free market utopianism became both starker and more ideologically refined as a result of Chevalier’s engagement with Blanc, especially in regard to worker-education. Both referred to the new mass marketplace of cheap, retail goods created by the rapid advance of mass transport, modern logistics, as le bon marché. French political economists went so far as to invoke a new way of life: la vie a bon marché (literally, “life on the cheap”). This notion of work and life was opposed by Blanc on the grounds of fraternal social solidarity. Finally, and potently, the moral virtues of the free market were conceived by Chevalier as a direct answer to social revolution, a means for affording social stability. (shrink)

Youth materialism excites adolescents’ unethical consumer beliefs (UCB-dishonesty). We develop a second-stage moderated mediation model, investigate the relationships between materialism and Generation Z teenagers’ consumer ethics (UCB-dishonesty), and treat two self-concept mechanisms (power and self-esteem) as dual mediators and culture as a moderator (China vs. France). We theorize that materialism enhances power (public self) and reduces self-esteem (private self). French adolescents’ sense of power increases UCB more than their Chinese counterparts. Chinese teenagers’ self-esteem reduces UCB more than (...) their French counterparts. We challenge the assumption that the interaction effects between consumers’ self-concepts and UCB are the same across cultures. We offer the following discoveries based on 1,005 (409 Chinese and 596 French) adolescents. First, the measurement model of consumer ethics with four subconstructs is superior to the model with one overall construct. Second, a sense of power and self-esteem mediate the relationships between youth materialism and consumer ethics, creating two positive and negative paths for power and self-esteem, respectively. Third, French adolescents display a higher magnitude and positive intensity between adolescents’ power (public self) and UCB-dishonesty than their Chinese counterparts across all four subconstructs. Chinese teenagers illustrate a lower magnitude but a higher negative intensity between self-esteem and UCB than their French counterparts across three subconstructs, with one exception: Adolescents’ self-esteem has no impact on “no harm, no foul” across cultures. Neither buyers nor sellers experience substantial financial gains or losses. Finally, cultures moderate the second-stage mediation effects. Scholars must enhance adolescents’ self-esteem and curb their power to promote honesty. We offer implications for materialism, consumer ethics, self-concepts, and culture for consumers and retailers. (shrink)

The latter half of the eighteenth century saw radical changes in the way nature - both external and human nature - was perceived. It is these new perceptions, these new images of the 'the natural' that this book examines: new appreciations of the 'sublime' wildness of landscape; new revelations by the life sciences of natural creative fecundity; new assertions of the innocence of 'natural man', as illustrated by the noble savage, the contented peasant, the happy family; a new sense of (...) harmony between man and nature, reflected in changing moral, psychological, economic, and religious attitudes. Professor Charlton concentrates on French examples, for in France the contrast between old and new views was particularly vivid; but there are also numerous comparisons with England and other European countries, making this a major study in the cultural history of Europe at an especially crucial time for the formation of many of our modem assumptions about man and nature. (shrink)

This article explores the dynamics of the discourse and practice of corporate social responsibility (CSR) in France to illustrate the interplay between endogenous and exogenous factors in the development of CSR in a country. It shows how the cultural, socioeconomic, and legal traditions influence the way ideas are raised, the kinds of questions considered relevant, and the sorts of solutions conceived as desirable and possible. Furthermore, the article traces how expectations and practices evolve as a result of various (...) social and economic factors within a country, and increasingly, as a result of global influences such as the international academic discourse, the international practices of multinational companies, nongovernmental organizations and trade unions, and initiatives of supranational organizations. The article closes with reflections about what can be learned from the French experience with CSR and how to stimulate such cross-border learning. (shrink)

The article reevaluates the reception of Mendelism in France, and more generally considers the complex relationship between Mendelism and plant breeding in the first half on the 20th century. It shows on the one side that agricultural research and higher education institutions have played a key role in the development and institutionalization of genetics in France, whereas university biologists remained reluctant to accept this approach on heredity. But on the other side, plant breeders, and agricultural researchers, despite (...) an interest in Mendelism, never came to see it as the breeders' panacea, and regarded it instead as of only limited value for plant breeding. I account for this judgment in showing that the plant breeders and Mendelism designed two contrasting kinds of experimental systems and inhabited distinct experimental cultures. While Mendelian geneticists designed experimental systems that allowed the production of definite ratios of different forms that varied in relation to a few characters, plant breeders' experimental systems produced a wide range of variation, featuring combinations between hundreds of traits. Rather than breaking this multiple variation down into simple elements, breeders designed and monitored a genetic lottery. The gene was a unit in a Mendelian experimental culture, an "epistemic thing" as Rheinberger put it, that could be grasped by means of statistical regularities, but it remained of secondary importance for French plant breeders, for whom the strain or the variety -- not the gene -- was the fundamental unit of analysis and manipulation. (shrink)

This paper examines parents experiences of medical decision-making and coping with having a critically ill baby in the Neonatal Intensive Care Unit (NICU) from a cross-cultural perspective (France vs. U.S.A.). Though parents experiences in the NICU were very similar despite cultural and institutional differences, each system addresses their needs in a different way. Interviews with parents show that French parents expressed overall higher satisfaction with the care of their babies and were better able to cope with the loss of (...) their child than American parents. Central to the French parents perception of autonomy and their sense of satisfaction were the strong doctor–patient relationship, the emphasis on medical certainty in prognosis versus uncertainty in the American context, and the sentimental work" provided by the team. The American setting, characterized by respect for parental autonomy, did not necessarily translate into full parental involvement in decision-making, and it limited the rapport between doctors and parents to the extent of parental isolation. This empirical comparative approach fosters a much-needed critique of philosophical principles by underscoring, from the parents perspective, the lack of emotional work" involved in the practice of autonomy in the American unit compared to the paternalistic European context. Beyond theoretical and ethical arguments, we must reconsider the practice of autonomy in particularly stressful situations by providing more specific means to cope, translating the impersonal language of rights" and decision-making into trusting, caring relationships, and sharing the responsibility for making tragic choices. (shrink)

ArgumentMutuality in “contact zones” has been emphasized in cross-cultural knowledge interaction in re-evaluating power dynamics between centers and peripheries and in showing the hybridity of modern science. This paper proposes an analytical pause on this attempt to better invalidate centers by paying serious attention to the limits of mutuality in transcultural knowledge interaction imposed by asymmetries of power. An unusually reciprocal interaction between a Japanese forester, Ishidoya Tsutomu, at the colonial forestry department, and his Korean subordinate Chung Tyaihyon (...) is chosen to highlight an inescapable asymmetry induced by the imperial power structure. Ishidoya, positioning himself as a settler expert, as opposed to a scientist in Tokyo, pursued localized knowledge in growing interaction with Chung, resulting in Ishidoya's career change as a herbalist focusing on traditional medicine and Chung's leadership in Korean-only botanizing. However, their mutual transformations, limited by asymmetric constraints on their choices, did not unsettle the imperial power structure or the centrality of centers. (shrink)

Enlightenment optimism over mankind's progress was often voiced in terms of botanical growth by key figures such as John Millar; the mind's cultivation marked the beginning of this process. For agriculturists such as Arthur Young cultivation meant an advancement towards virtue and civilization; the cultivation of the mind can similarly be seen as an enlightenment concept which extols the human potential for improvable reason. In the course of this essay I aim to explore the relationship between ‘culture’ (...) and ‘cultivation’ through botanical metaphor. By using the recurring motif of the mind's cultivation as a site from which to explore enlightenment views on female understanding, I investigate how far concerns with human progress extended to the female mind. I examine the language of botany and cultivation in texts by authors such as Mary Wollstonecraft and Anna Laetitia Barbauld alongside that of Rousseau and Millar. Wollstonecraft's appropriation and subsequent inversion of the conventional cultivation metaphor, for example, demonstrates her desire to draw attention to society's neglect of women's educational potential by substituting images of enlightened growth with those of luxuriant decay. By pushing this analogy further she indicates how society has cultivated women rearing them like exotic flowering plants or ‘luxuriants’ where ‘strength of body and mind are sacrificed to libertine notions of beauty’. I discuss the antipastoral rationalism which enables her to unmask the false sentiment behind this traditional metaphoric association between women and flowers arguing that such familiar tropes are the language of male desire and are indicative of women's problematic relationship to culture. (shrink)

France's "republican assimilation" immigration policy has been widely questioned, and the contradiction and estrangement between Muslim immigrants and the mainstream society seems to be deepening. This paper focuses on the coexistence of French republican values and Muslim culture, discusses and analyzes the French immigration policy and various social problems caused by Muslim immigrants in France, and puts forward suggestions on how to solve these problems. The study found that the high unemployment rate, the backward living environment, (...) the discrimination brought by the society, and the dissatisfaction in the heart are the most important social survival pressure faced by the French Muslim immigrant groups under the background of the French republican assimilation policy and the era. From the perspective of French local people, the employment pressure, population pressure, welfare pressure and security pressure brought by Muslim immigrants have deepened their exclusion and resentment towards Muslim immigrants. In order to realize the harmonious coexistence of French republican values and Muslim culture, as the main body of French immigration issues, Muslims should not only integrate into the Republic with a positive attitude, but also overcome the inherent closeness of Islamic culture. Actively participate in the activities of French mainstream society through various channels, understand French culture in the activities, and improve the relationship with the mainstream French people. At the same time, France must build a "republic" immigration policy that keeps pace with the times. Find a migration integration model that can not only accommodate political and cultural diversity, but also solve social conflicts under the national system. (shrink)

"We shall become more Scandinavian." This sentence was pronounced in 2013 by French President François Hollande's entourage.1 It was the starting point for new legislation, notably on transparency, along with a general attempt to diminish the gap between the ruling class and ordinary people. Hollande was seemingly trying to transform "French political culture, a Latin culture, into a Scandinavian culture."2Hollande was not alone in this attempt. During the 2017 presidential campaign, Emmanuel Macron stated that his political (...) project was "exactly like the Scandinavian model," adding that this Scandinavian model "works much better than ours."3 He also pointed out that he saw the "moralization" of public life as one... (shrink)

The article reconstructs the reception of Sansimonism in Germany. To this end, it shows how Hegelianism and Sansimonism were initially confused. Carové and Gans, however, immediately sought to mark the differences between the two. In Gans' case, however, the problem of the plebs, present within Hegel's thought, led him to positively re-evaluate Sansimonism and outline an autonomous understanding of the problem of poverty. Gans' reading is characterized in contrast to Marx's.

In this book, the author explores how video-image technology shapes our psychic and social environments from an art historiographical perspective. We know media technology is dramatically shaping our political and epistemological landscape: this book foregrounds the emergence of performative video images as a key factor in the revaluation of culture and politics. -/- Performative Images draws upon the work of video artists and activists in France between the 1970s and the early 2020s and focuses on significant practices (...) with technology. Video art and video activism are analysed together in the book to revaluate key concepts in media studies and foreground a performative approach to the theory of image technology. -/- The book engages works in visual culture, performance studies, digital studies, critical race theory, and feminist methodologies to account for the changes brought about by video technology in social and psychic life. Performative Images is about art and activists’ engagement in video technology—an engagement that unsettles the hegemonic narrative of dominant media, as well as the apparently politically neutral dimension of communication technology. (shrink)

The National Institute of Science and the Arts, founded in 1795, consists of parallel academies, concerned with science, literature, the visual arts and so on. In the nineteenth century it represented a unique government-sponsored intellectual authority and a supreme court judgement, a power which came to be resented by innovators of all kinds. The Académie des sciences held a virtual monopoly in representing French science but soon this came to be challenged. In the period of the Second Empire we find (...) a group of men carving out a new career for themselves as professional popularizers of science, commissioned to write regular articles in newspapers and journals. Although they had begun by simply reporting the meetings of the Académie des sciences, they soon widened their scope and even began criticizing the august Académie. Thus they represented the alternative voice of science, distinct from ‘official science’. These independent writers had their counterpart in painting and literature, both of which were developing radical new approaches in mid-century. When the very traditional Fine Art Academy refused to consider their paintings, painters like Cézanne and Manet found an alternative outlet. Writers too asserted their independence from the Académie française. There were not only many parallels between the independent practitioners in science, painting and literature but also new schools of ‘naturalism’ in painting and literature which looked to science as a model. (shrink)

Rousseau has been seen as the inventor of the concept of nature; in this collective volume philosophers and literary specialists from France and the United States examine how Rousseau's philosophy can be reinterpreted from the point of view of a constant dialectical debate between nature and culture. In this, Rousseau is our true contemporary.

From ancient Greece to Renaissance Italy to the Modern period, the classical ideal, with its elusive goal of perfecting nature, has held a tenacious grip on Western culture. Nowhere has its hold on the artistic imagination been more pervasive than in France between the seventeenth and nineteenth centuries. The art and life of Raphael formed the bedrock of the classical tradition in French art, yet no comprehensive study of Raphael's impact on the art theory, criticism, and practice (...) of classicism exists. This book fills that gap. Transcending limited notions of artistic influence, the book demonstrates that Raphael had as much impact as a symbol as he did as a paradigm of the classical tradition. Focusing on French art and theory from the classical to the Romantic era, _Raphael and France_ is part of the ongoing revision of views of that period which has been taking place for the last twenty years. The book demonstrates that the shifts from classical to Rococo to neoclassical aesthetics were not as abrupt or as all-encompassing as has been assumed. By tracing the continuity and transformation of the classical ideal, with Raphael's art and image as central paradigms, Rosenberg achieves a broader, more accurate, and comprehensive view of French artistic developments during this period. Rosenberg draws on careful readings of primary sources, including the correspondence and lectures of the French Academy, some of which are unpublished; most of the major theoretical treatises by French and foreign authors; and contemporary criticism and works of art. In the process, he strikes a methodological balance between traditional art-historical approaches and insights provided by more contemporary approaches, such as semiotics and post-structuralism. As the notion of isolated genius as the prime force in art has given way to a broader, more contextual view of art and history, interest in past traditions once regarded as outmoded or dead has grown tremendously. This book makes a timely contribution to this widening area of inquiry. (shrink)

Explorations of the boundaries between human culture and non-human nature have clear ethical dimensions. Developing both from philosophical arguments about the value of such boundaries and recent empirical work following the traffic across them, we seek to complement these discussions through a consideration of how these boundaries can be enacted by ourselves, as researchers, and the methods we employ. As part of an agenda seeking to reconsider organic agency within geographical narrative, we have been exploring different techniques for (...) documenting the ways in which such agencies are encountered. Specifically, we are interested in plants and the ways in which they might be researched in new ways by human geographers. Based on two particular pieces of research into human-plant dealings, our aim is one of exploring their lively presence as part of a performative environmental ethics enacted, in part, through the very practice of the research encounter. (shrink)

One of the difficulties facing the philosopher of science today is the divide between historical epistemology and analytic philosophy of science. For over half a century these two traditions have followed independent and divergent paths. Historical epistemology, which originated in France in the early twentieth century, has recently been reformulated by a number of scholars such as Lorraine Daston, Ian Hacking, and Hans-Jörg Rheinberger. Elaborating novel historical methods, they seek to provide answers to major questions in the field. (...) In the light of this situation, my article examines the cultural barrier that explains the uneasy relationship between the two traditions. This barrier hinges on a number of factors—institutional, political and social—that are bound up with the philosophical issues in question. By resorting both to historical study and logical analysis, the new historical epistemology incites us to move beyond a rather sterile antagonism. (shrink)

The headscarf debate in France exemplifies what is widely perceived as the battle between a culture-free citizenship and a culturally-laden other. This battle, however, presumes the existence of a neutral state that must either tolerate or ban particular cultural differences. In this Article, I challenge that presumption by demonstrating how both cultural difference and citizenship are imagined and produced. The citizen is assumed to be modern and motivated by reason; the cultural other is assumed to be traditional (...) and motivated by culture. Yetcitizenship is both a cultural and anti-cultural institution: citizenship positions itself as oppositional to culture, even as it is constituted by cultural values. Recent scholars of multiculturalism have turned to concepts of citizenship as a solution to the dilemma raised by conflicts over culture. But these concepts of citizenship, namely deliberative democracy and civic participation, replicate the presumption of a culture-less "citizenship" — and thus constitute an ironic choice of solution to the problem of cultural difference. (shrink)

Le rapport entre culture et politique est l'un des plus débattu sous l'angle des sciences sociales, opposant notamment culture légitime et culture anthropologique ; et ceci selon deux points de vue complémentaires : d'abord quant aux vicissitudes subies par les politiques culturelles des États-nations, à l'exemple de la France du fait de l'échec de l'objectif de démocratisation culturelle, ensuite quant à leur remise en cause frontale par les processus de la mondialisation libérale. C'est dans ce contexte (...) que s'inscrit la diversité culturelle substituée à l'exception culturelle, et comportant la diversité linguistique, défendue par la FrancophonieThe relation between culture and politics represents one of the most discussed topics from the social sciences perspective, particularly the opposition between high culture and popular culture. The question is viewed from two complementary standpoints: firstly, one related to difficulties faced by the cultural politics of Nation States, for example France’s difficulties because of the fact that the objective of cultural democratization has not been achieved; and secondly bringing cultural politics into question by the process of liberal globalisation. It is in this context that cultural exception is replaced by cultural diversity including linguistic diversity as defended by Francophony. (shrink)

continent. 2.1 (2012): 6–21. The French philosopher and novelist Tristan Garcia was born in Toulouse in 1981. This makes him rather young to have written such an imaginative work of systematic philosophy as Forme et objet , 1 the latest entry in the MétaphysiqueS series at Presses universitaires de France. But this reference to Garcia’s youthfulness is not a form of condescension: by publishing a complete system of philosophy in the grand style, he has already done what none of (...) us in the older generation of speculative realists has done so far. His book is sophisticated, erudite, rigorous, imaginatively rich, and abundant in worldly wisdom– despite the author’s conclusion that wisdom does not exist. The quality and scope of Forme et objet took few observers by surprise, since Garcia has been treated as an emerging philosopher to watch across half a decade of Parisian oral tradition. But Garcia was not just the subject of rumor, being already well known to the French public as a writer of fiction. His debut novel, La meilleure part des hommes , 2 was awarded the 2008 Prix de Flore 3 and has already appeared in English as Hate: A Romance . 4 His follow-up novel, Mémoires de la jungle , 5 made clever use of a chimpanzee narrator. Nor was Garcia only published as a novelist before last November: his philosophical study L’Image 6 had already appeared when the author was just twenty-six, a year before he was crowned by the muses at the historic Café de Flore. And then in 2011, just months before the appearance of Forme et objet , Garcia published a widely distributed work entitled Nous, animaux et humains , 7 with its focus on Jeremy Bentham’s ideas about animals. Given this prolific and versatile track record, an optimistic scenario might envisage the young Garcia as one of those combined literary/philosophical talents who appear intermittently in France across the centuries: Jean-Paul Sartre is merely the most famous recent case. While more time is needed to see how Garcia will channel his impressive mental energies, Forme et objet displays such breadth of insight that its author has a good chance to emerge as one of the leading philosophers of his generation. If we accept Aristotle’s dictum that the peak mental age is fifty-one, then to read Garcia’s massive book is to gain some idea of what European philosophy might look like in the futuristic-sounding 2030’s. The present article is confined to Forme et objet . At 486 pages, the work is obviously daunting in size. Indeed, it is even longer than it sounds, given that many of its early sections are printed in a smaller typeface to designate them as supplemental commentary to the main flow of the argument. But while the length of the book reportedly led to delays in French publication, and will probably slow the inevitable appearance of an English translation, the length of the book should not deter interested readers– much of it results from Garcia’s teacherly writing style. Whereas Quentin Meillassoux’s prose displays an arctic economy of means, Garcia’s style is reminiscent of the repeated lessons of oral classroom proceedings. Rarely is the reader given fewer than three or four chances to master an idea before the author moves on to the next. In practice, the style feels welcoming rather than long-winded. Otherwise, the structure of Forme et objet is surprisingly simple. There is a useful Introduction of less than twenty pages. Then comes Book I: Formally , running to approximately 135 pages. Here Garcia outlines the most basic features of a thing “no matter what it is,” or n’importe quoi , an everyday phrase that Garcia shapes into a technical term. This part of the book feels at times like a more amiable version of Hegel’s Science of Logic , a parallel emphasized further by the threefold articulation of its theme: 1. Thing; 2. Thing and World; 3. Being and Understanding. This is followed by the much longer Book II: Objectively , totaling more than 300 pages. It contains sixteen essay-like meditations on specific kinds of objects—including time, animals, humans, history, gender, and death. Here each chapter rolls smoothly into the next, making this second part of the book feel more like a different work of Hegel: The Phenomenology of Spirit . But these are merely analogies. Garcia is no Hegelian, even if the book contains a few dialectical flourishes that seem to reflect his early enthusiasm for the Frankfurt School. Forme et objet ends with a six-page Coda, followed by the usual page of acknowledgments. In what follows, I will briefly summarize each of these four parts of the book before ending with some more general remarks. Before doing so, it will be useful to situate Garcia biographically (as much as I am able) and philosophically. Though Toulouse is his native city, his formative years were spent largely in Algeria, where his family has deep roots. During our sole private conversation, Garcia mentioned that his parents are professors of literature. 8 As a student of philosopher Garcia flourished so early that many of his current ideas date to his teenaged years: “There are sentences in Forme et objet that I wrote when I was seventeen,” he said in response to a question on that cold night on the Canal St.-Martin. I recalled that remark when reading his brilliant account, late in the book, of the central role of adolescence in contemporary culture. While many prodigies blow through their formal academic training without serious obstruction, Garcia’s student memories are rich in tales of isolation and struggle, though equally rich in gratitude for a half-dozen or so exceptional teachers who provided the intellectual space he needed: Meillassoux and Alain Badiou are simply two of the most prominent figures on that list. Though there are many points of agreement between Garcia’s philosophical position and my own, he not only reached his position years before reading my work, 9 he arrived along a rather different path: not through phenomenology, but via the Frankfurt School, which may be one of the reasons for his profound fascination with aesthetics. Garcia’s cultural background is as broad as one could wish: he is no less informed about punk rock and European football leagues than about the spiritualist roots of Bergson’s philosophy. Curious about everything and contemptuous towards nothing, Garcia can be expected to write insightfully on dozens of topics in the years to come. Given that his philosophy is so personally tantalizing in its agreements and disagreements with my own, and given the great internal richness of Forme et objet itself, the present review is no better than a first effort at coming to terms with the challenges posed by this minstrel from the rising generation. This is especially intriguing for older Generation X’ers like me, since confrontation with the younger generation is one of the many themes treated insightfully in Garcia’s book. 1. Introduction Garcia begins in defense of a so-called “flat ontology,” in which all things are equally things. While Roy Bhaskar 10 used this term pejoratively to refer to anti-realist philosophies that flatten everything onto an epistemic plane of human access, Manuel DeLanda 11 (an admirer of Bhaskar) reversed it into the positive principle that all realities are equally realities. Similar notions can be found in the “absistence” of Alexius Meinong, 12 the “irreduction” of Bruno Latour, 13 and my own critique 14 of the undermining/overmining pair. Also noteworthy is Levi Bryant’s use of the term “flat ontology” throughout The Democracy of Objects 15 and his earlier essay “The Ontic Principle.” 16 But for Garcia, flatness is only one face of the cosmos, and one that he ultimately declares to be rather impoverished. Even so, he always remains an advocate of a flat ontology. Insofar as everything is equally something, no matter what it is ( n’importe qui ), everything is equally a thing, equally solitary in its relation with world. This is why his book abounds in those long lists of random, ontologically equivalent entities that Ian Bogost has playfully termed “Latour Litanies.” 17 The first litany in Garcia’s book runs as follows: “We live in this world of things, where a cutting of acacia, a gene, a computer-generated image, a transplantable hand, a musical sample, a trademarked name, or a sexual service are comparable things.” (7) Yet Garcia is frankly dualistic; his flat ontology only lasts until page 159 and the end of Book I (entitled “Formally”), which deals entirely with things that are equally things. Thereafter Garcia turns his attention from things to objects, which are not flat in the least, but engage in hierarchical relations with one another. In agreement with both DeLanda and the speculative realists, Garcia proclaims that his book “proposes to put to the test a thought about things rather than a thought about our thought about things .” (8) Just as ducklings are “imprinted” (9) after hatching and treat the first creature they see as their mother, philosophers are imprinted by the idea with which they begin. Hence, philosophies that begin with human access will never truly find their way back to things. This makes Garcia rather suspicious of twentieth century philosophy, since “the twentieth century—to which in some way this work proposes to bid adieu—has been a period of theorizing modes of access to things rather than things...” (9) Among other possible benefits of the philosophy of things that Garcia proposes, it is fully able to account for thought as a special variant of things, while the reverse is not possible.(10) In Book I of Forme et objet , Garcia’s “things” are so flat, so de-determined, that he is forced to renounce some of the most basic features ascribed to things by most realists. As he tells us in his foreboding third footnote: “We will maintain that the solitude [of things] is less than unity, less than identity, and that it does not imply acceptance (any more than refusal) of the principle of non-contradiction.” (11) In a contemporary world cluttered with too many things, Garcia’s flat and formal plane provides us with some breathing room: “The formal plan of thought enables or re-enables us to cut short all accumulation—whether of knowing, experience, or action—by a simplicity, an impoverished surface...” (13) As Garcia says elsewhere in responding to a Deleuzian critic of the book, his starting point in flat ontology is designed to obstruct the claims of both analytic philosophy and Hegelianism: “Hence, this work seeks to protect each thing—real, imaginary, inconsistent, contradictory—both against Ockham’s Razor and against the Aufhebung or dialectical process.” 18 Yet contrary to the equalizing spirit of many flat ontologies, “we will add to our formal ontology of the equal, an objective ontology of the unequal.” (13) But initially, Garcia joins all flat ontologists in holding that everything is irreducible: “this irreducibility, which we will term the ‘chance’ of each thing... also marks the refusal of a positive thought that reduces things exclusively to natural things, or social things, or historical things, etc.” (15) This irreducible “chance” of a thing emerges as an important technical term in the book, always paired with its inverted brother, the “price to pay” ( prix à payer ). On pages 17-19, we find the only diagrams in the book. What they illustrate is that Garcia wishes to avoid two equally dangerous extremes. The first is the philosophy of substance, featuring the thing-in-itself as a mighty river fed by attributes as if by subordinate tributary streams. This model can be found in many of the classic thinkers of West and East alike. In it, “there is obviously a hierarchization between that which is dragged towards something other than itself, and this other which serves it as an ontological support while supporting its proper being.” (16) For Garcia, the second extreme worth avoiding is the philosophy of events: “One thus conceives trajectories of being, identified as events, facts, powers, intensities, or intentionality. These vectors of being come first, bearing and supporting being, displacing it, but without ever finding a stopping point, a buffer, an objective consistency.” (17) The first model gives us a thing too wrapped up in itself, too compact . This word “compact” (the French and the English are the same) is another technical term for Garcia. But if the “compact” model of things leads us to something more than things, the philosophy of events gives us less than things, by dissolving them into a play of vectors. Garcia’s alternative lies midway between these two extremes: Being enters the thing, being comes out of it. And a thing is nothing other than the difference between the enters and the being that comes out. Thus, the circuit of being is never halted. In the thing, there is never the thing-in-itself. And the thing is never in-itself, but outside of itself. Nonetheless, being is not eventally “pollinated” by vectors: it possesses an objecting halting-point... (19) This single idea is the key to Garcia’s book: the thing is neither a self-contained durable lump nor some sort of evental flux. Instead, the thing is the difference between its various components and its relations with its environment. Or stated differently: “the price to pay for this disposition is a circulation of being that systematically distinguishes two senses of things: that which is in the thing , and that in which the thing is , or that which encompasses it and that which it encompasses,” (19) translating comprendre here as “encompass.” 19 In a beautiful description of a piece of black slate, Garcia sums up the various minerals, qualities, and shapes that compose [ comprend ] it, and calls them “that which is in the thing,” (20) noting that this tells us nothing about “that in which [the slate] is”—namely, all the various situations in which the black slate can be found. Instead, the slate is the difference between these two: the most characteristic principle of Garcia’s philosophy. 2. Formally Book One of Forme et objet , “Formally,” is concerned with the formal equality of all things in a flat world. “Two questions mark the boundaries of reflection: of what is everything composed [ composé ], and: what do all things compose?” (27) Looking downward, we wish to know what everything is made of; looking upward, we want to know the ultimate result of the combination of all things. Here we must turn our attention to the thing n’importe quoi— no matter what it is. (30) Anything with finite qualities is obviously too specific to be relevant to global ontological questions. To an equal degree, something possessing all qualities (think of Whitehead’s God) 20 would not be n’importe quoi either, since it would still be too definite, even if incredibly vast. The same holds for contradictions, since these all differ from each other. The square circle, the non-white black white, and the non-city city are all too distinct to count as the thing no matter what it is. The n’importe quoi must be devoid of all specific qualities, including contradictory ones. In one of the more intriguing points in his book, so reminiscent of Meinong, Garcia proclaims that “the ‘no matter what it is’ is neither a reality nor an abstract construction, nor both of these at once; the ‘no matter what it is’ is simply the plane of equality of that which is real, that which is possible, that which is inexistent, that which is past, that which is impossible, that which is true, that which is false, that which is bad.”(39-40) Since everything has two faces, it would be a grievous mistake to focus on just one of them at the expense of the other, as physicalism or materialism do when reducing the world to minuscule physical underpinnings. For scientistic materialism, “it is either atoms, particles, or fields of force... which are the things.” (47-48) Moreover, “these more-than-things are accompanied by less-than-things: for example, ideas or facts of consciousness are determined by the state of matter and are not autonomous things, but manifestations reduced to secondary effects of material processes...” (48) On this point, Garcia’s position is in complete accord with my own critique of undermining and overmining. 21 Where we disagree is that Garcia is more deeply suspicious of the notion of substance, which I view as salvageable with a few needed changes, while Garcia sees this operation as hopeless: “A substance, in the history of philosophy, is the more-than-thing par excellence.” (51) Another agreement between our positions is visible when Garcia claims (correctly, in my opinion) “that it is vain to distinguish between things which are material and those which are not.” (52) Yet we also find an even more important disagreement, since for Garcia withdrawal cannot be the quality of a thing. Instead, the absence of a thing is simultaneous with it, embodied in all that is not it– the absence of the sculpture of a woman is to be found in the mold that appears at the same time as it, and thus withdrawal must be viewed as an “event” rather than as something pertaining to an object. For Garcia, nothing withdraws beyond access. Since we must distinguish between “that which is something” and “that which something is,” and since the former is identified with “no matter what it is is” and the latter with “ not no matter what it is,” we can say that “everything is thus a milieu, a fragile link between ‘no matter what it is’ and ‘ not no matter what it is.’” (62) And here we find Garcia’s critique of the thing-in-itself: “A thing is never defined en bloc . We can affirm that a thing is this or that, but that does not suffice. It is still necessary to state precisely that which is this thing .” (62) Stated differently, “something is not in itself : for that which is in the thing is not the thing, and that in which the thing is is not the thing.” (62) And here Garcia and I, facing the same evidence, draw opposite conclusions. For me, the fact that nothing can be identified with either its components or its concrete location means that the thing must be something in-itself distinct from both of these. Yet for Garcia, to be in-itself would mean to be identified with just one of these two extreme terms, and hence the thing can only be the difference between them. Garcia is equally suspicious of the classical tendency to view “unity” as a property of the thing, since in his eyes unity is too relational a property to belong to things. (65) While specific things are situated determinately with respect to other things, we are still speaking here about the thing no matter what it is, and this can be viewed only in terms of solitude, which all things share: a human being, a hand, or a chair or all equally things insofar as they are on their own , not insofar as they are one . (64) A thing is alone, and relates only to the one thing that is not another thing: world. In a striking parallel to my own argument for a partial revival of occasionalism, Garcia tells us that “the things communicate only by their solitude: it is because everything is equally on its own in the world that things can be together, enmeshed in one another.” (67) Alone in their solitude, things all relate to world, which serves as a mediator allowing them to become mixed up in one another. As we have seen, one reason that nothing can be in itself is because everything is in something else. For Garcia, “to be in something and to be something are equivalent.” (69) Stated more broadly, “being is thus the difference between the two aspects of each thing: that which is it, and that which it is.” (70) And even more vividly: “a thing is almost like a sack: there is that which one puts in the sack and that which remains outside the sack.” (70) But not quite like a sack, “since a thing is not a thin skin or film. Instead, a thing is comparable to a sack that is immaterial and without thickness: it is nothing other than the difference between that which is this thing and that which thing is, between content and container.” (71) Nothing can be in-itself because everything is two selves at once. For example, we cannot say that our self is defined by our consciousness: “Everything has a self because nothing is in itself. The self is not the quality of that which is related to itself (which is conscious, for example) or which thinks itself related to itself. Nonetheless, for an entity called ‘conscious’ to be related to itself, it is necessary that this very relation should be another thing than the self to which it is related.” (71) Consciousness cannot be the self, precisely because it is other than that of which it is conscious. Nothing is able to grasp itself. The self is “the function by which being and composition [ compréhension ] are mutually excluded...” (72) The self is “the point of shadow of everything that projects some light...” (72) The in-itself faces two opposite dangers: “For something to be in-itself is to be a self. Something which is a self flies out through one of its two sides... Stated differently, being in-itself is simply the possibility of a double failure.” (73) The in-itself can be termed compact : “There remains to us a means of thinking that which does not fully enter into the world, though without exiting from it. This means is what we call the compact.” (76) In a sense, the compact is the opposite of the world. For in the case of the world, everything enters it and it enters nothing; as for the compact, it enters the world (since it is something, after all) while nothing enters it. (77) The compact marks the presence of the impossible in the world. (78) It is not impossible, but possible only on the condition that it fails. (78) The time has come to speak of where a thing is located. “The sole condition of a thing is that of being in another thing than itself, and thus in another thing than something.” (78) A condition is “that which determines something, that which forms something, that in which something is.” (78) As for humans, “the condition of someone is his situation; my social condition is that which socially determines me, my place and my function...” (79) More generally, “to be conditioned is to find oneself reduced to that in which one is.” (79) Everything is conditioned, but nothing is reducible to this condition. To determine the condition of something is to determine in what it is. A thing is located in that which contradicts it, just as a statue exists in its mold, which is precisely that which it is not. Since the thing is finite and definite, its condition or form must be infinite and indefinite. That in which all things are is the world, which Garcia also terms “the whole.” (81) “To try to be in-itself is to attempt to remain outside the world. And indeed, to try to be in-itself is only a path of entry into the world.” (83) For Garcia, “the world is not the pre-existent container of the things it contains, a priori , nor the construction by the mind of a fictional ensemble of all things, a posteriori .” (85) Instead, the world is simultaneous with all things; the two always go together. The world cannot be a determinate world, such as the physical universe or mathematical space, since these are already too specific and limited. “Every determinate world, which is in fact a universe , is a ‘big thing’ [ grosse chose ]: it is a set, however vast, of composite things which itself embodies a thing.” (85) Every determinate world is really just a “big thing.” Stated differently, “it is nothing other than a balanced milieu between the things that compose it and the thing that it composes.” (85) We generally picture the world as a physical univer. (shrink)

This historiographical essay is based on a survey of fields of historical research capable of shedding light on the evolution of practices and representations of naked or undressed bodies. It sets out to explore the dialectical link between nakedness, gender identities and gender relationships in France during the second half of the nineteenth century. The variety of representations of nakedness, central to the construction of feminine and masculine archetypes, constitutes an essential element in the perpetuation of masculine domination. (...) Paradoxically, by the turn of the twentieth century, nakedness was a tool that enabled the individual liberation of female pioneers – actresses and swimmers – who embraced new representations of the human body, thus subverting the gender norms of bourgeois culture and achieving unprecedented access to autonomy and freedom. (shrink)

Comme l'a écrit Jean Claude Passeron, quand la sociologie française s'attaque à la notion de populaire, «la morale s'en mêle»: le populaire conduit aux deux dérives symétriques et opposées du populisme et du légitimisme. Cette formulation du débat sur le populaire apparaît être spécifique à la France, et en partie due au fait que les échanges avec les sociologies de la culture anglo-saxonne sont restés faibles. À partir de quelques publications-clés dans chacune des traditions, cet article examine les (...) divergences entre les travaux en sociologie de la culture française, l'école anglaise des Cultural Studies, et les recherches américaines inspirées par l'interactionnisme. Il propose aussi de relier le parcours des recherches en sociologie des médias en France à travers cette histoire plus générale du sous-traitement de la catégorie du populaire dans la sociologie de la culture hexagonale.As Jean Claude Fasseron wrote, when French sociology tackles the concept of popular, "morals interferes himself: the popular one led to the two symmetrical and opposed drifts populism and legitimism. This formulation of the debate on the popular one appears being specific to France, and partly due to the fact that the exchanges with sociologies of the Anglo-Saxon culture remained weak. From some key publications in each tradition, this article examines the divergences between work in sociology of the French culture, the English school of Cultural Studies, and the American researches inspired by interactionnism. It also proposes to connect the map of research in sociology of media in France through this more general history of the under-processing of the category of popular in sociology of the hexagonal culture. (shrink)

In France, the notion of “métier” continues to represent a major reference point in current discussions on work issues, both in theory and in public discourse. The “métier” encapsulates the set of specialized technical knowledge, bodily and mental skills, accepted interpersonal conventions and modes of behaviour, which characterize what could be called in English an “occupational culture”, the specific professional knowledge, culture and ethos of an occupation. The article analyses the psychological and cultural instances that make up (...) a “métier” from the point of view of the working individual, distinguishing between a personal, an interpersonal, a transper-sonal and an impersonal dimension of the working activity. The article then argues that the relationship between work and health relies upon a work organization that allows these four instances to be constantly readjusted at the individual level and at the level of the work collective. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Japan, France, and East-West Aesthetics: French Literature, 1867-2000Carol S. GouldJapan, France, and East-West Aesthetics: French Literature, 1867-2000. By Jan Walsh Hokenson. Madison and Teaneck: Fairleigh Dickinson University Press, 2004. Pp. 520. $80.00.Jan Walsh Hokenson's masterful work, Japan, France, and East-West Aesthetics: French Literature, 1867-2000, traces the migration of the Japanese aesthetic into French art, through French literature, and ultimately into Western modernism and postmodernism. Despite (...) the title, this book goes beyond French poetics, for it deals with some philosophical views about knowledge and art, and it offers an extended argument for the value of comparative studies, including comparative philosophy. The author moves easily among the areas of literature, art, and philosophy, all of which she discusses with authority.Her story begins with the birth of 'japonisme,' the term coined by critic Philippe Burty in 1876 to refer to the passion-artistic and commercial-for things Japanese. She identifies three waves of japonisme in French literature: pre-World War I, between the wars, and post-World War II. She leads the reader through each of these waves, detailing the cultural and artistic milieu in each and closely analyzing key figures.For the origins of japonisme, Hokenson takes us to the studio of Parisian engraver, printmaker, and designer Felix Bracquemond in 1856, which was just after the end of Sakoku. Bracquemond, according to the "most persistent legend," [End Page 699] opened a box of Asian ceramics and discovered that they were wrapped in extraordinary materials-layers of Hokusai woodcut prints the likes of which he had never seen. He summoned members of his circle, which included Manet, Degas, and Whistler (pp. 13-15). It is thus through an intriguing historical contingency that this relatively inexpensive, mass-produced art form would become the inspiration for some of the most personal and expensive art works today. More relevant to Hokenson's interest, however, is the fact that these woodcuts would be a seminal force in the direction of French letters.Had Bracquemond not had the vision to see the artistry of these prints or had the shipper used a different packing material, would Western painting and literature have taken a different turn? Would the West have seen impressionism, symbolism, or art nouveau? Would Proust, Claudel, Mallarmé, and others have written different works? From Hokenson's account one gleans that the French avant-garde eye was ready to see Hokusai and others, for artists felt that the mimetic view of art had led them to an impasse. Visual and literary artists were ready to abandon the Renaissance ideals of verisimilitude, perspective, the integrity of space, and the linearity of time. They were ready to accept the fragmentation of picture space, perspectivism, and suggestiveness that were all characteristic of the Japanese aesthetic.She explains how Henri Bergson, with his theories of intuition and subjective time, provided a philosophical foundation for the artistic commitments of the early japonistes. She documents the access many of the japonistes had to Bergson. Bergson, like the japoniste poets and painters themselves, emerged from a French tradition of using subjectivity as a starting point. The reader sees this respect for the subjective interact with various Japanese influences over the course of the twentieth century. The receptiveness to the haiku exemplifies this phenomenon, as it begins from a fleeting, intuitive, personal experience. She points out that "by 2000, the haiku was almost a commonplace in French poetry" (p. 407).Although she says little about what Bergson may have absorbed from the japonistes, she does tell of the little-known influence exerted by the Japanese phenomenologist Kuki Shūzō in 1928 on Jean-Paul Sartre. Both Sartre and Simone de Beauvoir either forgot this relationship or forgot to mention it in their respective narratives about the development of existentialism. Indeed, this was not discovered, Hokenson reports, until the 1980s. She rightly points out that that this changes the usual story about French philosophy in the early twentieth century, for it means that Sartre became acquainted with German phenomenology before 1932 and from someone other than Raymond Aron (pp. 333-334, 343, 474 n. 10). In a fascinating discussion of Kuki's... (shrink)