Depuis les années 2000, l’histoire des émotions, champ de recherche particulièrement fécond, tente de renouer des liens entre l’histoire et la psychologie, dont le divorce semblait jusque-là prononcé. Les émotions, longtemps considérées comme fugaces, irrationnelles, voire incommunicables, semblent à présent susceptibles d’être étudiées par l’historien. Aussi bien dans ses méthodes que dans les processus de légitimation auquel elle se confronte, elle entretient des liens étroits avec l’histoire des idées, qu’elle recoupe en partie. Cet article propose de dégager quelques enjeux épistémologiques (...) et méthodologiques communs à ces deux champs historiographiques. (shrink)

Medicine is unique in being a combination of natural science and human science in which both are essential. Therefore, in order to make sense of medical practice, we need to begin by drawing a clear distinction between the natural and the human sciences. In this paper, I try to bring the old distinction between the Geistes and Naturwissenschaften up to date by defending the essential difference between a realist explanatory theoretical study of nature including the body in which the scientist (...) discovers the causal properties of natural kinds and the interpretive understanding of human beings as embodied agents which, as Charles Taylor has convincingly argued, requires a hermeneutic account of self-interpreting human practices. (shrink)

This study does not claim to be an exhaustive critique of the contemporary cinema, whose abundance and diversity defies any attempt to unify it. It has no other purpose than to clarify the underlying meanings of certain productions which are typical of the medium (as for example, L'Avventura by Antonioni and A bout de souffle by Jean-Luc Godard), and to show that the “learned” cinema, that is, the cinema conscious of the ends pursued and the means employed, cannot but fail (...) when it undertakes to introduce new connnections between the sign and the sense. (shrink)

La poésie lyrique de Hâfez s'élève au niveau de la plus exigeante méditation philosophique. L'amour, qui est son foyer, n'y désigne pas une affection ou une passion de l'âme. Il fait écho à la théologie de l'amour qui s'est construite en islam au croisement du néoplatonisme avicennisant et du soufisme d'Ibn 'Arabî. Pour Hâfez, l'amour est ce qui de Dieu apparaît dans l'homme. Ses affres sont le mystère de la théophanie. Le ghazal est une fenêtre sur l'ontologie de la (...) théophanie et sur l'amphibolie du réel qu'elle induit. Il opère, dans la matière des figures qu'il sollicite, la coalescence des ordres de la réalité et des formes de la perception. Il révèle les ressources du sensible quand il devient cette réalité subtile lestée d'une matière transmuée. La poésie de Hâfez dévoile les paradoxes du réel, immanent et transcendant, sensible et intelligible, pour nous mettre sur la voie du paradoxe fondamental : le paradoxe de Dieu, qui est caché et apparent, et le paradoxe de la révélation, qui confère des noms et des attributs à une essence insondable. Ce faisant, elle côtoie les discours de la religion et de la philosophie. Le poète, en dévoilant le sens vrai de la révélation, devient le rival du religieux. Il trouve son site en un lieu défriché et balisé par le philosophe. Hâfez exprime dans l'unité et l'équilibre parfait du poème d'amour la théologie et l'ontologie que le philosophe formule dans des concepts abstraits. Il parachève le projet que la philosophie réalise partiellement et maladroitement. The lyrical poetry of Hâfez is in the upright position of the most accurate philosophical meditation. Its focus, which is love, is neither affection nor a passion of the soul. Love, in this place, is the matter of the theological theory of love born in Islam at the crossing of the Neo-Platonism of Avicenna and the Sufism of Ibn 'Arabî. According to Hâfez, Love proceeds from God and is made manifest in man. To endure the suffering of love is the secret of God's self-revelation. The ghazal uncloses the ontology of God's self-revelation and the ambiguous signification of the reality signified by it. By the modes of the poetical expression, divine realities and forms of perception are coalescing, and what the sensible supplies gets clearly visible. Hâfez's poetry unveils the paradox of divine reality, being both immanence and transcendence, intelligible and sensible. By this way, we are led to the essential paradox: the paradox of God, who is both hidden and evident, that is the paradox of revelation: the Essence is unknown, and yet it admits names and attributes. Thus, poetry joins with religion and philosophy. The poet unveils the true signification of revelation and thereby competes with the devout. He dwells in a place closely examined by the philosopher. Hâfez makes known the theological and ontological matters of abstract concepts of philosophy in the unity and perfect equilibrium of the poem. The poet brings to the end the philosopher's purpose, which the philosopher is unable to accomplish. (shrink)

(1974). Ideas on the composition of muriatic acid and their relevance to the oxygen theory of acidity. Annals of Science: Vol. 31, No. 3, pp. 213-225.

Cet article revient sur certains apports fondamentaux d'Edgar Morin pour la sociologie et, plus largement, les sciences sociales. Morin propose en effet une vision des sciences sociales libérée des contraintes disciplinaires et des écoles de pensée. Cette vision contribue également à écologiser le regard des sciences sociales en proposant de centrer notre regard sur les interactions entre objets et les dynamiques d'auto-éco organisation.

It is found that a coherent state of the cavity field can be generated in a micromaser with injected atoms in a coherent superposition of the upper and lower states. The dependence of the density matrix elements of the field on the number of injected atoms indicates that due to the same initial atomic coherence the emission of separately injected single atoms in the cavity is a cooperative process.

Recall that B is PA relative to A if B computes a member of every nonempty $\Pi ^0_1(A)$ class. This two-place relation is invariant under Turing equivalence and so can be thought of as a binary relation on Turing degrees. Miller and Soskova [23] introduced the notion of a $\Pi ^0_1$ class relative to an enumeration oracle A, which they called a $\Pi ^0_1{\left \langle {A}\right \rangle }$ class. We study the induced extension of the relation B is PA relative (...) to A to enumeration oracles and hence enumeration degrees. We isolate several classes of enumeration degrees based on their behavior with respect to this relation: the PA bounded degrees, the degrees that have a universal class, the low for PA degrees, and the ${\left \langle {\text {self}\kern1pt}\right \rangle }$ -PA degrees. We study the relationship between these classes and other known classes of enumeration degrees. We also investigate a group of classes of enumeration degrees that were introduced by Kalimullin and Puzarenko [14] based on properties that are commonly studied in descriptive set theory. As part of this investigation, we give characterizations of three of their classes in terms of a special sub-collection of relativized $\Pi ^0_1$ classes—the separating classes. These three can then be seen to be direct analogues of three of our classes. We completely determine the relative position of all classes in question. (shrink)

In their logical analysis of theorems about disjoint rays in graphs, Barnes, Shore, and the author (hereafter BGS) introduced a weak choice scheme in second-order arithmetic, called the $\Sigma ^1_1$ axiom of finite choice (hereafter finite choice). This is a special case of the $\Sigma ^1_1$ axiom of choice ( $\Sigma ^1_1\text {-}\mathsf {AC}_0$ ) introduced by Kreisel. BGS showed that $\Sigma ^1_1\text {-}\mathsf {AC}_0$ suffices for proving many of the aforementioned theorems in graph theory. While it is not known (...) if these implications reverse, BGS also showed that those theorems imply finite choice (in some cases, with additional induction assumptions). This motivated us to study the proof-theoretic strength of finite choice. Using a variant of Steel forcing with tagged trees, we show that finite choice is not provable from the $\Delta ^1_1$ -comprehension scheme (even over $\omega $ -models). We also show that finite choice is a consequence of the arithmetic Bolzano–Weierstrass theorem (introduced by Friedman and studied by Conidis), assuming $\Sigma ^1_1$ -induction. Our results were used by BGS to show that several theorems in graph theory cannot be proved using $\Delta ^1_1$ -comprehension. Our results also strengthen results of Conidis. (shrink)

Jean-Luc Nancy’s work revolves around the concept of existence, modified or rather explicated as co-existence. Nancy performs the same operation on existence as Heidegger did on being-in-the-world. Indeed, just as Heidegger could say that there is not at first a subject, then a world, then the question of how the former accesses the latter, Nancy asserts, (with regard to Mitsein, being-with, sociality in the purest and most eminent sense), that there is not at first a subject, a self, then another (...) self, then the question of how one accesses the other, and how they can communicate together. We have to start from “us”, and from the sense that “we” are, i.e. from a “coexistential analytic”. (shrink)

Cet article analyse les principales caractéristiques d’un réseau d’organisations civiles mobilisées autour de la biodiversité. Il revient sur le discours produit par ces ONG autour de la thématique de la biodiversité, sur sa structuration en réseau, sur ses activités particulières de production et de diffusion d’informations, ainsi que sur son positionnement hybride entre expertise et militantisme.This article analyses the main characteristics of a network of civil society organisations involved in biodiversity advocacy. It investigates the discourse on biodiversity produced by these (...) NGOs, the formation of a structured network, its specific activities in the production and dissemination of information and its hybrid position combining expertise and activism. (shrink)

La sobrecarga de información resulta un problema epistemológico que preocupa a distintas áreas del conocimiento tales como al campo de las ciencias cognitivas, en su intento por modelar sistemas capaces de detectar relevancia como a la ya olvidada enciclopedística, practicada durante los siglos XVI- XVIII y abocada a la organización, disposición y difusión de la información científica de la época. El presente artículo intenta dar cuenta del fracaso de estos dos campos de investigación a la hora de hallar soluciones ante (...) la problemática de la sobrecarga informacional. Para abordar nuestra cuestión clave, examinaremos particularmente las miradas relativamente pesimistas de H. Dreyfus y de Novalis. Los tratamientos de estos autores demuestran que la sobrecarga de información no puede, ni podrá ser resuelta, si no se recurre a otra vía de investigación por fuera de aquellas que se muestran como insuficientes, a saber: el modelo computacional de la mente (Dreyfus) y la operación enciclopedística clasificatoria (Novalis). (shrink)