Pour la première fois, Michel Onfray prend la parole sur son initiative collective, heureuse et spectaculaire : la création, en 2002, de l'Université populaire de Caen. Pourquoi, comment, pour qui, contre quoi : armé de sa plus belle plume, enthousiaste et percutant comme jamais, il explique, défend et revendique ce projet un peu fou, devenu un incroyable succès... populaire. L'Université populaire de Caen en 2002 est avant tout une réponse à la situation politique du moment : la présence d'un candidat (...) d'extrême-droite à l'élection présidentielle. Georges Deherme avait créé les universités populaires pour instruire la classe ouvrière, en réalisant le voeu formulé par Condorcet un siècle plus tôt : développer "une instruction qui rende la raison populaire". Cette ambition suppose qu'on souscrive à deux propositions : l'ignorance enchaîne et le savoir libère. En reprenant le flambeau, Michel Onfray s'inscrit en faux contre les dogmatismes étroits, la moralisation, le formatage intellectuel de l'université française. Il revendique l'exploration de ce qu'il appelle les "marges philosophiques de l'historiographie officielle", sans élitisme ni démagogie. A la demande toujours croissante de philosophie, d'aucuns répondent par la commercialisation du savoir, d'autres par le bavardage collectif (les "cafés philo"...) ou l'infantilisation. A l'extrême opposé, le projet de Caen se fonde sur des valeurs démocratiques et libertaires : il s'agit de rassembler des "amis" (comme Epicure dans son jardin), pour partager et dialoguer avec tous ceux qui ont soif de savoir, dans un but philosophique commun : "se faire libre" (Nietzsche). (shrink)

Georges Rey presents a much-needed philosophical defense of Noam Chomsky's famous view of human language, as an internal, innate computational system. But he also offers a critical examination of problematic developments of this view, to do with innateness, ontology, intentionality, and other issues of interdisciplinary interest.

As the work of thinkers such as Michel Foucault, François Jacob, Louis Althusser, and Pierre Bourdieu demonstrates, Georges Canguilhem has exerted tremendous influence on the philosophy of science and French philosophy more generally. In Knowledge of Life, a book that spans twenty years of his essays and lectures, Canguilhem offers a series of epistemological histories that seek to establish and clarify the stakes, ambiguities, and emergence of philosophical and biological concepts that defined the rise of modern biology. How do (...) transformations in biology and modern medicine shape conceptions of life? How do philosophical concepts feed into biological ideas and experimental practices, and how are they themselves transformed? How does knowledge "undo the experience of life so as to help man remake what life has made without him, in him or outside of him?" Knowledge of Life is Canguilhem's effort to explain how the movements of knowledge and life come to rest upon each other. Published at the dawn of the genetic revolution and still pertinent today, the book tackles the history of cell theory, the conceptual moves toward and away from mechanical understandings of the organism, the persistence of vitalism, and the nature of normality in science and its objects. (shrink)

I live — if I choose to see things this way- — among a curious race that sees earth, its chance events and the vast interconnectedness of animals, mammals, ...

Cet ouvrage est une réédition numérique d’un livre paru au XXe siècle, désormais indisponible dans son format d’origine.

INTRODUCTION This book is a systematic study of the problem of perception and knowledge. I intend to analyze the problem, to expound and criticize the most ...

Commentary on Galen Strawson's 'Realistic Monism: Why Physicalism Entails Panpsychism'.

A searing personal record of spiritual and communal crisis, wherein the death of god announces the beginning of friendship.

This contribution deals with taking up the challenge of sustainable development through human centred systems which aim at the creation and repatriation of global quality in each society, and which are seen to operate as a whole, on a local, regional or even a planetary scale. The paper argues that, particularly in a field such as information, communication, environment, technological processes and innovations, which have structurally revolutionised first of all manufacturing but also education and daily living at the same time. (...) However, producing new pathogenous structures require, by necessity, a political ecology in order to relate these fields to new figures of meditation/mediance and crossbreeding built up by associative networks. PRELUDE'S experience, as an international networking programme of scientists pursuing with other social factors objectives of codevelopments (in response to the failure of bad development in the North and in the South), and its contribution to the theme Global Perspective 2010 of the CE-FAST Programme suggest the actual relevance and, turning to the future, the decisive function of associative networks as a way of approaching more efficiently, because of their flexibility, complex, highly heterogeneous situations to be tackled in a systemic and global fashion. In complementing institutions and established companies these networks give their new performances and efficacity to institute, and so doing displace acquired balances, and increase their capacity to innovate. (shrink)