In a posthumously published paper, Fr. W. Norris Clarke, S.J., declares that Thomistic personalism is the most creative and fruitful development in twenty-first century Thomism. I agree with Clarke, and I would also add that Thomistic personalism is the most creative and fruitful development in twenty-first centurymoral and political philosophy. Thus, in this paper—focusing on clarification and exhortation—I (i) identify the main commitments of personalism; (ii) identifyweak, moderate, and strong versions of Thomistic personalism; and (iii) suggest that Thomistic personalism is (...) a vocation for the twenty-first century that requirescollaboration between specialists from diverse backgrounds. (shrink)

L’esthétique peut subir des transformations conceptuelles significatives lorsqu’elle est aux prises avec des formes d’art marquées du sceau de la différence culturelle. J’examine ces transformations à partir d’une étude de l’esthétique de Jean-Marie Schaeffer, notamment son rapport avec la philosophie de l’art, son évolution à la lumière des développements récents en sciences cognitives, et son interaction avec l’anthropologie de l’art. Je soutiens que le travail conceptuel de Schaeffer nous permet de comprendre comment on active esthétiquement des formes d’art (...) provenant des cultures éloignées des nôtres. Pour illustrer mon propos, je prends comme étude de cas la maison des esprits que l’on trouve parmi les peuples de la Nouvelle-Guinée, dans la région du Sepik. (shrink)

In R_ousseau on Education, Freedom, and Judgment_, Denise Schaeffer challenges the common view of Rousseau as primarily concerned with conditioning citizens’ passions in order to promote republican virtue and unreflective patriotic attachment to the fatherland. Schaeffer argues that, to the contrary, Rousseau’s central concern is the problem of judgment and how to foster it on both the individual and political level in order to create the conditions for genuine self-rule. Offering a detailed commentary on Rousseau’s major work on (...) education, Emile, and a wide-ranging analysis of the relationship between Emile and several of Rousseau’s other works, Schaeffer explores Rousseau’s understanding of what good judgment is, how it is learned, and why it is central to the achievement and preservation of human freedom. The model of Rousseauian citizenship that emerges from Schaeffer’s analysis is more dynamic and self-critical than is often acknowledged. This book demonstrates the importance of Rousseau’s contribution to our understanding of the faculty of judgment, and, more broadly, invites a critical reevaluation of Rousseau’s understanding of education, citizenship, and both individual and collective freedom. (shrink)

The Treatise on musical objects by Pierre Schaeffer is regarded as his most important work on music and its relationship with technology. Schaeffer refers to his earlier research in musique concrète and expands this to suggest a methodology of working with sounds resulting from the recording process. Drawing on acoustics, physics, and physiology, but also philosophy and the relationship between subject and object, Schaeffer's book summarizes his theoretical and practical work in music composition. North and Dack present (...) an important book in the history of ideas in Europe that will resonate far beyond electroacoustic music."--Provided by publisher. (shrink)

What should be immediately apparent to any writer of realistic fiction is its unreal or synthetic nature. Regardless of how persuasive the forgery appears, it is still a forgery. The colors of the painting are not identical to those of the real world. The illusion of similarity is achieved by trickery. The houses of realistic novels are like those found on a stage set; they are there to lend reality and weight to what is important, which may be a conversation (...) between two realistically dressed people, walking in front of the novels' realistic buildings, conversing about something which would, in actuality, be impossible to talk about openly, something which would, ordinarily, seem impossible to take seriously as a motive for violent emotion which leads to violent action. No matter how expertly and exactly a novelist's world duplicates common reality, the duplication must be a means to an end. Duplication itself is not the novel's goal. If it were, the novelist would be properly defined as a camera which takes pictures with words or as a maker of verbal documentaries who strives to capture the passing scene. This is an axiom which must appear self-evident to both the writer and the audience. However, when I wrote Anya , I found that this self-evident truth provided random and unreliable light; if this truth had been a source of electricity, it would be safe to say that its failure to illuminate caused a blackout of comprehension for many critics and readers. Susan Fromberg Schaeffer, professor of English at Brooklyn College of the City University of New York, is the author of Falling, Anya, and Time in Its Flight, several collections of poetry, including Rhymes and Runes of the Toad and Alphabet for the Lost Years, and, most recently, The Queen of Egypt and Other Stories. (shrink)

Jean-Marie Schaeffer | : La question de la relation entre vérité et littérature se pose autrement selon qu’on aborde la littérature comme une forme d’art ou comme une forme de discours. Il faut aussi distinguer plusieurs régimes de vérité/fausseté, voire plusieurs types de réussite et d’échec littéraires qui ne peuvent peut-être pas tous être analysés en termes de vérité/non-vérité. À partir de là on peut envisager la relation entre valeur de vérité et fonction cognitive. | : Answers to the (...) problem of the relation of literature and truth differ according to whether one takes literature as a form of art or as a form of discourse. One must also distinguish various regimes of truth and falsity and various kinds of literary success or failures which cannot all be analysed in terms of truth and falsity. Once these points are examined on can deal with the relation between truth value and cognitive function. (shrink)

We examine notions of genericity intermediate between 1-genericity and 2-genericity, especially in relation to the Δ20 degrees. We define a new kind of genericity, dynamic genericity, and prove that it is stronger than pb-genericity. Specifically, we show there is a Δ20 pb-generic degree below which the pb-generic degrees fail to be downward dense and that pb-generic degrees are downward dense below every dynamically generic degree. To do so, we examine the relation between genericity and array noncomputability, deriving some structural information (...) about the Δ20 degrees in the process. (shrink)

The thick-esse /thin-essence view asserts that esse—the act of existing—constitutes all of the ontological positivity, perfection, and intelligibility of a being, while essence is simply an internal limitation or mode of the esse of a being. In this paper I explain why Fr. W. Norris Clarke’s Thomistic personalism relies on the thick-esse /thin-essence view; acknowledge three objections to the thick-esse /thin-essence view; reply to these objections; and provide a positive argument for the thick-esse /thin-essence view. I conclude that Clarke’s reliance (...) on a thick-esse /thin-essence view does not militate against his Thomistic personalism; on the contrary, it militates in its favor. In order to reach this conclusion, though, I make it clear that the details of Clarke’s thick-esse /thin-essence view must be modified to fall in line with the details of William E. Carlo’s thick-esse /thin-essence view. (shrink)

When Saint Thomas Aquinas makes claims such as “that which is not just seems to be no law at all” it is a bit difficult to discern what he means. Some think that Aquinas is defending what is now called the Strong Natural Law Thesis: for all X, X is a law only if X is just. Others think that Aquinas is defending what is now called the Weak Natural Law Thesis: for all X, X is a non-defective law only (...) if X is just. In this paper, focusing on Aquinas’s metaphysics, I argue that both of these interpretations are mistaken. Aquinas is primarily defending what we can call The Metaphysical Natural Law Thesis: since being and goodness are convertible, legal validity comes in degrees—and this entails that the justice of a law literally increases the amount of being a law possesses, while the injustice of a law literally decreases the amount of being a law possesses. On this interpretation, then, the injustice of a law entails an ontological attenuation of the law without entailing an ontological annihilation of the law. (shrink)

We show how Abstract Complexity Theory is related to the degrees of unsolvability and develop machinery by which computability theoretic hierarchies with a complexity theoretic flavor can be defined and investigated. This machinery is used to prove results both on hierarchies of Δ 2 0 sets and hierarchies of Δ 2 0 degrees. We prove a near-optimal lower bound on the effectivity of the Low Basis Theorem and a result showing that array computable c.e. degrees are, in some sense, the (...) simplest possible Δ 2 0 degrees. We also examine the growth rates of iterates of m K . Finally, we indicate how complexity theory can be used to analyze notions of genericity intermediate between 1 -genericity and 2 -genericity, and produce a hierarchy of such notions. (shrink)

Fundamental questions arise in every age, questions such as those concerning the individual in society, social order, labor and exchange, meaning and ethics, and spiritual life and values. In addressing these questions Ervin Laszlo emphasizes insight and understanding, the mutability and flexibility of knowledge, cultural diversity and organizational interdependence, and harmony in nature. General Systems Theory and a theory of general evolution provide the framework for his thinking. He asks that as human beings we assume responsibility for creative, reasoned, ethically (...) sound decisions in dealing with the inner and outer limits of humanity. (shrink)

Cet article s’intéresse au potentiel des corpus web pour l’enseignement-apprentissage des langues étrangères. Les corpus web sont de très grands ensembles textuels provenant d’Internet. Leur constitution est largement automatisée, ce qui entraîne certaines caractéristiques qui peuvent laisser perplexes les spécialistes de l’apprentissage des langues médiées par les technologies (ALMT). Toutefois, les arguments suivants en leur faveur peuvent convaincre non seulement les linguistes, mais aussi les didacticiens : les corpus web contiennent des quantités de données très importantes permettant d’observer, à l’aide (...) d’outils de statistique textuelle, certaines caractéristiques de la langue en usage, qui sont moins visibles dans d’autres formes de représentation textuelle. Le mode de production de telles ressources est rationnel et peu coûteux. De plus, il semble légitime de les considérer comme le reflet d’une société en perpétuel changement, ayant tendance à s’organiser en réseaux. Dans cet article, je définirai les termes de « corpus pédagogique », « corpus réflexif » et « corpus web » et je comparerai les apports des deux derniers pour l’enseignement-apprentissage des langues étrangères. Je terminerai par la présentation d’éléments d’un scénario dédié à l’écriture d’une petite annonce destinée à vendre, donner ou échanger un objet. Conçu pour un public de l’enseignement secondaire en quatrième année d’apprentissage de l’allemand, ce scénario fournit le cadre pour l’évaluation du potentiel des corpus web dans un contexte pédagogique déterminé. (shrink)

This paper criticizes the predominant, representational-neurophysicalist conception of sensory perception. It introduces the notion of "experience-field" to give a tentative ontological account of the phenomenological data of experience. The general idea is that visual experience, for instance, would be ontologically something like an experience-field extending over and between the central nervous sistem of the subject of the experience and the distal object of vision. I call this position phenomenological macrorealism, in contrast to scientific microrealism. Phenomenal qualities are not subjectively inside (...) the brain, but objectively inside perceptual extraencephalic experience-fields, or, as we say, out there in the world. Some specific consequences of phenomenological macrorealism are presented.Este artigo critica a concepção predominante, representacionista-neurofisicalista sobre a percepção sensorial. Introduz a noção de "campo-experiência" na tentativa de tratamento ontológico dos dados fenomenológicos da experiência. A idéia geral é que a experiência visual, por exemplo, seria ontologicamente algo assim como um campo-experiência de intencionalidade visual, que se estende por sobre e entre o sistema nervoso central do sujeito da experiência e o objeto distai da visão. Chamo esta posição de macrorrealismo fenomenológico, em contraste com o microrrealismo científico. Qualidades da fenomenalidade não estão subjetivamente dentro do cérebro, mas objetivamente dentro de campos-experiência perceptuais extra-encefálicos, ou, como dizemos, lá fora no mundo. Algumas conseqüências específicas do macrorrealismo fenomenológico são apresentadas. (shrink)

Given the many differences among women, can feminist theory even speak in terms of the category "woman?" This is the question that currently dominates feminist theory. Theorists who subscribe to traditional feminism argue that feminism must, for political and philosophic reasons, employ the category "woman." Those who take a poststructuralist approach, however, assert that invoking "woman" is an oppressive tactic that advances an essentialist ideal that is oppressive to women no matter what the content of that ideal. Even a "feminist" (...) understanding of "woman" does violence to difference, they charge. Based on the many different ways in which any abstraction manifests itself concretely, they determine that the abstraction is a myth and reality is in fact radically contingent and discursively constructed; it is an ever-shifting field. We can never claim to "know" woman because to know her is only to know she is not knowable. Knowledge has no connection to any stable "being." ;This branch of feminist theory has gained increasing ascendance; currently, the charge of "essentialism" is almost enough to undermine the legitimacy of any feminist theory, no matter what other merits it may possess. But many feminists are uneasy with poststructuralism's depiction of reality and its implications: the impossibility of knowledge and the impossibility of political discourse which invokes an understanding of truth or the good. Yet neither do these traditional feminists wish to foreclose continued questioning. Some feminists try to combine the insights of poststructuralism, and the preservation of questions, with more traditional understandings of knowledge, the subject and reality. They assert that we must somehow combine both contingency and stability in our understanding of "woman." But they do not fully articulate of how both contingency and stability coexist, or how difference and unity coexist. These issues are addressed at length by Aristotle in his Metaphysics, from which feminists can learn a great deal about these tensions. Aristotle is not "traditional" in the simplistic way that he is often portrayed to be. His understanding of being combines many of the insights claimed by poststructuralism without severing the connection between knowledge and being. (shrink)

The most comprehensive collection of Tibetan works in a Western language, this volume illuminates the complex historical, intellectual, and social development of Tibetan civilization from its earliest beginnings to the modern period. Including more than 180 representative writings, Sources of Tibetan Tradition spans Tibet’s vast geography and long history, presenting for the first time a diversity of works by religious and political leaders; scholastic philosophers and contemplative hermits; monks and nuns; poets and artists; and aristocrats and commoners. The selected readings (...) reflect the profound role of Buddhist sources in shaping Tibetan culture while illustrating other major areas of knowledge. Thematically varied, they address history and historiography; political and social theory; law; medicine; divination; rhetoric; aesthetic theory; narrative; travel and geography; folksong; and philosophical and religious learning, all in relation to the unique trajectories of Tibetan civil and scholarly discourse. The editors begin each chapter with a survey of broader social and cultural contexts and introduce each translated text with a concise explanation. Concluding with writings that extend into the early twentieth century, this volume offers an expansive encounter with Tibet’s exceptional intellectual heritage. (shrink)

À la différence du maternel, périodique et temporel, le féminin érotique est régi par la poussée constante de la libido. Au cours des cinq étapes de la vie d’une femme, l’auteur suit le parcours des antagonismes susceptibles d’intervenir entre ces deux pôles du destin féminin et leur souhaitable réconciliation. L’essentiel, pour une femme, n’est-il pas de pouvoir vivre physiquement et psychiquement ces trois expériences : être femme-sujet, mère et amante?

Engaging a broad range of Platonic dialogues, this collection of essays by distinguished scholars in political theory and philosophy explores the relation of Socratic philosophizing to those activities with which it is typically opposed—such as tyranny, sophistry, poetry, and rhetoric. The essays show that the harder one tries to disentangle Socrates’ own activity from that of its apparent opposite, the more entangled they become; yet, it is only by taking this entanglement seriously that the distinctive character of Socratic philosophy emerges. (...) The collection sheds new light on the ways in which Plato not only represents philosophy in relation to what it is not, but also makes it “strange” to itself. (shrink)

What is it about the nature of "soul" that makes it so difficult to adequately capture its complexity in a strictly discursive account? Why do some of the most profound human experiences elude our attempts to theorize them? How can a written document do justice to the dynamic activity of thinking, as opposed to merely presenting a collection of thoughts-as-artifacts? Finally, what can we learn about the activity of philosophizing, and about the human soul, by reflecting on the possibilities and (...) limitations of writing? These concerns, in various forms and in different registers, have preoccupied Michael Davis throughout his distinguished career. This volume is in honor of, and in dialogue with, Davis's work, which spans ancient philosophy and literature, continental philosophy and political philosophy. It includes original essays by numerous distinguished scholars in the fields of philosophy and political science. The remarkable range and caliber of the contributions attest to the breadth and depth of Davis's influence. The essays in Part I of the volume explore the nature of soul through the lens of tragedy. Part II consists of three essays that explore the human longing for perfect knowledge and completion--and the obstacles to the fulfilment of that longing--in relation to the divine. In Part III, the essays address the distinctive challenges of the political sphere and philosophy's relation to it. And while the relationship between philosophy and poetry is an implicit theme throughout the volume, the essays in Part IV focus directly on philosophy's aestheticizing tendencies. Many different philosophical and literary works are discussed throughout these chapters, including ancient works such as Plato's Republic, Euthydemus and Laws, Homer's Iliad, and Euripides' Trojan Women, as well as works by modern philosophers such as Rousseau, Kant, Hegel, Kierkegaard and Nietzsche. In addition, three essays analyze some of Shakespeare's plays in relation to the thought of Plato and Machiavelli. All of the essays are thematically linked by a common thread as they attend to the poetic dimension of philosophical thinking. Michael Davis is Professor of Philosophy at Sarah Lawrence College, where he has taught since 1977 and has been the Sarah Yates Exley Chair in Teaching Excellence (2003-2005). He has also taught on the graduate faculty at Fordham University and the New School for Social Research. He is the author of numerous articles and books, which include: Ancient Tragedy and the Origins of Modern Science; The Poetry of Philosophy: On Aristotle's Poetics; The Politics of Philosophy: A Commentary on Aristotle's Politics; The Autobiography of Philosophy; Rousseau's The Reveries of the Solitary Walker; Wonderlust: Ruminations on Liberal Education; and The Soul of the Greeks: An Inquiry. He is also co-translator (with Seth Benardete) of Aristotle's On Poetics. Contributors include: Abraham Anderson, Jonathan Badger, Robert Berman, Ronna Burger, Kenneth DeLuca, Gwenda-lin Grewal, Scott Hemmenway, Paul Kirkland, Mary Nichols, Denise Schaeffer, Paul Stern, Richard Velkley, Lisa Pace Vetter, Ann Ward, Lee Ward, Catherine Zuckert and Michael Zuckert. About the Editor: Denise Schaeffer is Professor of Political Science at the College of the Holy Cross. She is the author of Rousseau on Education, Freedom and Judgment and contributing co-editor (with Christopher Dustin) of Socratic Philosophy and Its Others. She is co-editor (with Gregory McBrayer and Mary P. Nichols) of the Focus Philosophical Library edition of Plato's Euthydemus, for which she authored the Introduction and co-authored the Interpretive Essay. (shrink)

This book is both far reaching and tightly focused. It is an effort to recover the origins of philosophy in wonder, and particularly wonder at its own possibility. In the first half of the book, Davis discusses Heidegger, Nietzsche, Aristotle, and Plato. While acknowledging that these philosophers quite obviously differ, Davis argues that they share a core understanding of philosophy as an activity, as a verb. Philosophy raises questions about the nature of being and of the world in a self-reflective (...) manner that necessarily leads to questions about the conditions for the possibility of asking such questions. Thus the inquiry into the nature of the world entails an inquiry into the nature of the human soul and its capacity for philosophy. This is what it means for philosophy to be autobiographical. Davis makes clear the way in which the autobiographical quality of philosophy is fundamental to each philosopher's project without claiming that his presentation of that philosopher is exhaustive. (shrink)

Nietzsche é considerado figura de vital importância na crítica a certa “inflação do sentido” verificada no pensamento ocidental, tanto no que diz respeito à tradição filosófica quanto no que concerne ao Cristianismo. Esse caráter tirânico do sentido fortaleceu sua crítica que, em geral, conclui que todo sentido deriva do fenômeno, que é a representação subjetiva e interpretativa do mundo. Mesmo que não tenha sido a intenção de Nietzsche, suas reflexões ensejaram novos parâmetros para a compreensão da religião em bases não (...) metafísicas. Por outro lado, temos o escritor Jorge Luis Borges, que parece aquiescer à crítica nietzschiana da assimetria entre mundo e linguagem. O escritor argentino relativiza a relação direta entre linguagem e mundo, o que coloca os limites da metáfora em um lugar de importância significativa. Além de uma aproximação criativa entre o filósofo alemão e o escritor argentino, destacamos a percepção borgeana da realocação de conteúdos metafísicos envelhecidos para o universo ficcional e criativo da literatura fantástica. Nesse sentido, a partir das teorias da linguagem, devedoras que são dessa tradição que remonta a Nietzsche, o presente artigo propõe uma compreensão da religião a partir do conto A Escrita do Deus, de Borges. (shrink)

The article proposes to discuss the categories of "purity" and "impurity" as tools for structuring reality and constructing identities in the context of Enochic Judaism in the Second Temple period. Investigate them, in a special way, from the Myth of the Watchers narrated in the Book of the Watchers, which composes the apocalyptic literature of 1 Enoch. Both the homogeneity verified in the lineage guaranteed the purity of the race and, consequently, the establishment of the identity, as well as the (...) cosmic subversion, resulting from displacements of pre-established places, structured the notion of impurity. The article presents Enochic Judaism based on research that took place after the 1980s. Enochic Literature is the literary space from which we are led to discussion around the pure and impure as categories of understanding of reality in the perspective of this movement. The article uses the researches of the anthropologist Mary Douglas, to propose an analysis of the Myth of the Watchers and their readings. The article assumes that, in a sense, the plurality perceived in the Second Temple period establishes possibilities of thinking the faith in the history of the Jewish tradition. This apocalyptic movement has influenced other religious movements, among them, the Early Christianity, which is why some religious experiences, whose roots are in the Judeo-Christian tradition, can be better evaluated. (shrink)

WE MUST CONSIDER CAREFULLY why Aristotle’s Metaphysics opens not with the question of being but with the question of knowledge. “All human beings desire to know” is the first sentence and raises the issue of the first two chapters, which, along with Nicomachean Ethics book 6, constitute Aristotle’s fullest treatment of the question of wisdom. Clearly, if we take seriously the order of the books of the Metaphysics as they have been transmitted to us, Book Α is an introduction. Yet (...) what does it mean to be an introduction? We need not work backwards from the question of being in order to see the significance of the opening treatment of knowledge. In what follows I will argue that the question of wisdom is not simply Aristotle’s “informal introduction to the investigation of being,” but rather raises important questions which themselves generate a turn to an examination of being. (shrink)

Ong and Derrida are concerned with presence—for Ong the presence of the other; for Derrida the presence of the signified. These seemingly disparate epistemological meanings of 'presence' actually share some striking similarities, but differ about how reason should be figured, that is, what metaphors should be used to conceptualize reason. This disagreement is fundamentally about what Ong called 'analogues for intellect.' After describing the history of Ong's and Derrida's concept of presence, we indicate how the ethical and religious implications Ong (...) and Derrida draw from 'presence' proceed logically from the analogues for intellect that each assumes. We will conclude, first, that these implications reveal a conflict of traditions—philosophy and rhetoric—but we also indicate how Ong's own rhetoric may permit dialogue between traditions. (shrink)

Resumo: Percepção sensorial: até hoje um grande mistério filosófico. O presente trabalho divide-se em duas partes. A primeira sintetiza a crítica ao modelo representacionista intracerebral predominante, e enuncia um argumento que prepara o terreno para a segunda parte do trabalho. Nesta, a teoria pragmatista da percepção é equiparada à de Aristóteles, em De Anima. Eis, grosso modo, o argumento: percepção resulta de fatores causais da natureza inerentes à transação organismo ambiente; tais fatores não podem ser encontrados entre os elementos ontológicos (...) revelados na própria percepção; logo a estrutura ontológica revelada na percepção não reflete a total complexidade da transação real organismo ambiente. Esta conclusão é crucial para entender a teoria pragmatista-aristotélica da percepção; passagem da fase sujeito-no-mundo para a fase mundo-no-sujeito, via recepção imaterial de formas - estabelecimento de campo anteceptivo consciente de potencialidades de ação subentendidas em tais formas. Pragmatismo como naturalismo esclarecido: a percepção é a versão histórico-natural mais evoluída do mesmo mecanismo chave-e-fechadura próprio da detecção de formas inerente a interações ontológicas elementares - biológicas e mesmo físico-químicas. Mas em vez de detecção-na-ação nomológica/biológico automática: detecção consciente, em aberto, de possibilidades de ação livre inscritas no ambiente do precipiente.: Even today, sensorial perception is a great philosophic mystery. This work is divided in two parts: The first synthesizes and criticizes the prevailing cerebral representationism model and enunciates an argument that prepares the field to second one. In this second part the pragmatism perceptions theory is compared to Aristotle's De Anima. Here is, in a general way, the argument: perception is the result of nature's cause factors intrinsic to organism environment transaction; these factors cannot be encountered among revealed ontological elements of this same perception; therefore the ontological structure reveled by perception doesn't reflect the totality of the organism-environment's transaction complexity. This conclusion is vital to understand the Aristotelian-pragmatic perception theory: the subject-on-world's transposition to world-on-subject phase, via "immaterial reception of forms"- establishment of the anteceptive field conscious of the action potentialities in such way. Pragmatism naturalism cleared up: the perception is a natural-historic evolved version of this same key-and-locker mechanism proper to form detection intrinsic of elementary ontological, biologic and even physical-chemical interaction. But instead of detection in the automatic nomological/biological action: conscious detection, opened, of free actions possibilities inserted in the percipient environment. (shrink)

The God who is there -- Escape from reason -- He is there and He is not silent -- Back to freedom and dignity.

Les années quatre-vingt-dix ont vu une renaissance remarquable des réflexions philosophiques consacrées à l'esthétique. Et d'autant plus étonnante que ces débats ont trouvé, au moins momentanément, un écho public au-delà de la sphère de la philosophie professionnelle, notamment dans ce qu'il est convenu d'appeler " le monde de l'art ". De là à croire à une renaissance de la doctrine esthétique elle-même conçue comme une discipline philosophique fondatrice, il n'y a qu'un pas, que certains philosophes se sont empressés de franchir. (...) L'objet de cet essai est de montrer le caractère illusoire d'une telle croyance - ou même d'un tel espoir. (shrink)

Le Service de la recherche, partie intégrante mais autonome de l'ORTF, a connu quinze ans d'existence entre le Club d'essai auquel il succède et l'Institut national de l'audiovisuel, dont il prépare lointainement la fondation. Il faut noter qu'en 1960, les modestes studios du 37 rue de l'Université ne s'occupent plus de recherche radiophonique, mais sont voués depuis une dizaine d'années à la musique concrète et expérimentale. La pression de la télévision s'accentuant et devenant le souci majeur de la RTF, il (...) est donc dans la logique institutionnelle de voir mobilisés à d'autres fins des moyens de recherche jusque-là consacrés à la musique. Pierre Schaeffer se lance dans une recherche expérimentale intégrée au dispositif que représente la radiotélévision, nouvelle aventure qui va jouer un rôle essentiel dans les domaines de l'information et de la communication avant même qu'il ne formalise sa théorie.The Research Service, part of the autonomous but ORTF had fifteen years of existence between the Club test to which it succeeds and the National Institute of Audiovisual, which prepares the foundation distantly. It should be noted that in 1960, the modest studios 37 rue de l'Université not occupy more research radio, but are destined for a decade with musique concrète and experimental. The pressure is increasing and television became the major concern of the RTF, it is the institutional logic of seeing mobilized for other purposes means research hitherto devoted to music. Pierre Schaeffer embarked on an experimental device that is integrated broadcasting, new adventure that will play a key role in the fields of information and communication before he formalized his theory. (shrink)