In July 1940, Simone de Beauvoir began a routine of going to the Bibliothèque Nationale most days from 2.00 to 5.00 p.m. to read G. W. F. Hegel's Phenomenology of Spirit. Hitler's armies had invaded and occupied Paris earlier, on June 14, 1940. She was teaching philosophy classes at a girls' lycée and living in her grandmother's empty apartment. Her close companion, Jean-Paul Sartre, who had been a soldier in a meteorological unit of the French Army, had been captured (...) and was now being held in a German prisoner-of-war camp. Beauvoir was relieved to receive a note from him sent on July 2 saying he was being well treated, but life in Paris was dismal. Food was scarce, and the German troops were grim reminders of Parisians' lack of political freedom. Her reading routine helped soothe the dread, isolation, and alienation she felt. Beauvoir had always been a very earnest student. She had passed the demanding aggregation exam in philosophy at the young age of twenty-one. To supplement her knowledge of classical philosophical texts, she learned German and read texts in phenomenology. In 1935 she had read Edmund Husserl's The Phenomenology of Internal Time-Consciousness “without too much difficulty.” She also read Heidegger and translated long passages into French for Sartre. Back when she was in college, her prodigious work habits had earned her a special nickname among her friends: Castor, or the beaver. Poring over a difficult philosophical text in a foreign language for three hours a day might seem a strange way to get through such times, but with her it made sense. (shrink)

In lieu of an abstract, here is a brief excerpt of the content: Hypatia 14.4 (1999) 186-191 -/- [Access article in PDF] Simone De Beauvoir: a Critical Reader. Edited by Elizabeth Fallaize. London and New York: Routledge, 1998. As this special volume attests, there has been a recent resurgence of interest in Simone de Beauvoir. A number of books on her have been published in the last several years. However, Elizabeth Fallaize's book, Simone de Beauvoir: A Critical Reader (1998), occupies (...) a special niche. Many of its essays are excerpts from studies done of Beauvoir's work before this latest renaissance. Some of these studies are not in print in the United States. Some are perhaps unfamiliar to present-day readers or those from different disciplines. In addition, the articles reprinted here are otherwise not easily accessible. Fallaize has performed an important service by gathering them all in one place and by carefully editing, presenting, and, in some cases, translating them. -/- The book is divided into three sections, the first entitled "Readings of The Second Sex." Aside from Judith Okely's piece that assesses Beauvoir's chapter on myths from an anthropological standpoint, the essays mainly address the philosophical aspects of this work. Beauvoir herself of course swore that she was not a philosopher and that Jean-Paul Sartre's Being and Nothingness (1953) was the sole philosophical foundation for all her work. Some recent analyses have attempted to turn this picture on its head by arguing that Beauvoir was a central influence on, or even the origin of, the philosophical doctrines put forward in Being and Nothingness. None of the writers in this book addresses this issue. But two emphasize Beauvoir's intellectual independence from Sartre. -/- The Swedish scholar Eva Lundgren-Gothlin argues that Beauvoir turned to G. W. F. Hegel to find a satisfactory theoretical model with which to explain the subjugation of women (Lundgren-Gothlin's essay is taken from her book [End Page 186] Sex and Existence [1996]) . In opposition to other scholars, she argues that the French Hegelian Alexandre Kojève, not Sartre, influenced Beauvoir's interpretation of Hegel. Following Hegel and Kojève, Beauvoir envisioned a possible resolution to the struggle for recognition—reciprocal recognition—whereas Sartre's view of self-other relations in Being and Nothingness rules such reciprocity out. However, Lundgren-Gothlin judges, Beauvoir was not critical enough of the sexist presuppositions of Hegel's thought, citing the same pronouncements Beauvoir makes that subsequent feminists have criticized. -/- Another piece that stresses Beauvoir's philosophical originality is "Beauvoir: The Weight of Situation," taken from Sonia Kruks's book Situation and Human Existence (1990). For some time, Kruks has been doing excellent work placing Beauvoir within the wider phenomenological tradition. In this piece, she argues that, starting with the early essay Pyrrhus et Cinéas (1944) and culminating in The Second Sex (1989), Beauvoir elaborated a more nuanced position on the nature and extent of human freedom than Sartre did in Being and Nothingness. According to Beauvoir, human freedom, which Sartre dramatically proclaims is absolute, can under some conditions, notably conditions of severe oppression, "be reduced to no more than a suppressed potentiality" (Fallaize 1998, 57). In The Second Sex, Beauvoir definitively breaks with the philosophical framework of Being and Nothingness by implying that a woman's situation is a general one, not individually self-constituted, and one that she cannot transcend by an act of free choice. The phenomenology of Maurice Merleau-Ponty provides a better foundation for Beauvoir's conception of subjectivity as socially mediated and embodied than does Sartre's philosophy, Kruks suggests. -/- Another piece in this section, Judith Butler's landmark essay "Sex and Gender in Simone de Beauvoir's Second Sex" (1986), highlights Beauvoir's philosophical originality in a different way. In her introduction, Fallaize points out how this essay served as a foundation for Butler's own subsequent work on a performative theory of gender. Butler argues that Beauvoir's claim that one is not born but becomes a woman implies that gender is socially constructed and not natural, as people have insisted for centuries. But to the extent that we become women, gender is not something... (shrink)

Una mirada sobre el lenguaje se convierte en el lenguaje de la mirada misma: una mirada completamente penetrada por formas de transposición y aun de sustitución de la supuesta realidad sensible. El origen cercano, como en tantas otras cosas, lo encontramos en las prodigiosas dos primeras décadas del pasado siglo cuando pintores como Franz Marc o Jean Arp mostraron verdadera obsesión por destruir simbólicamente la naturaleza, y ello no sólo en el arte, sino a través de la sacralización de (...) la Gran Guerra, como purificación por el fuego sobre una sociedad burguesa y corrompida. La naturaleza es impura, contamina, no se deja sujetar al lenguaje humano, pictórico. (shrink)

By the late 1920s in Europe new art directions were regarded as already completed phenomena, a part of “avant-garde tradition.” Such views were expressed by Jean Arp and El Lissitzky’s in their book Kuntismen, and by Amédée Ozenfant’s in Art. Bilan des arts modernes en France. Similar opinions were also voiced by Jan Brzękowski, a Polish poet and critic, who regarded this time as a period of “establishing certain values” rather than new breakthroughs. In this article I discuss Brzękowski’s (...) strategies as a spokesman of modern art, an intermediary between the Parisian artworld and Polish avant-garde, an author connected with constructivism, and also with surrealist circles in Paris. My main focus is his magazine “Sztuka Współczesna – L’Art Contemporain” and his series of articles “Mileages,” in which he summarizes the developments of modern art. Conscious of the “wearing up” of avant-garde ideas and critical about seeking “novelty” for its own sake, Brzękowski tried to establish a progressive position based on the idea of formal discipline and creative construction. While rejecting a mimetic conception of art, he argued for abstract artistic form that would be “anchored to the bottom of life,” thus emphasizing the interplay of abstract and figurative elements and their dialectic. (shrink)

Kaum ein Buch hat so viele und so kontroverse Reaktionen verursacht wie Simone de Beauvoirs "Das Andere Geschlecht". Der Sammelband gibt einen Einblick in die aktuelle internationale Beauvoir-Debatte und die Art und Weise wie das fünfzigjährige Jubiläum des "Anderen Geschlechts" gefeiert wurde. Die Autorinnen versuchen die verschiedenen Grundthemen von Beauvoirs Werk, wie Geschlecht und Körper (D. Lamoureux, M. Couillard, M. L. Femenías), Gleichheit und Differenz (S. Kruks, Y. Raynova, S. Bainbrigge), Ausschluss und Anerkennung (D. Bergoffen, S. Moser), Verantwortung und Engagement (...) (F. Rétif, N. Bauer, K. Arp, Dauphin, C. Gater), aus der Perspektive der Gegenwart neu zu beleuchten. Darüber hinaus enthält der Band biographische (K. Vintges, B. Weisshaupt) und bibliographische Beiträge, die ihn zu einem Nachschlagewerk und zu einer Dokumentation der gegenwärtigen Beauvoirforschung werden lassen. Aus dem Inhalt: Françoise Rétif: Zur Aktualität von Simone de Beauvoir oder die Dialektik des Engagements - Nancy Bauer: First Philosophy, "The Second Sex", and the Third Wave - Debra Bergoffen: Simone de Beauvoir and Jean-Paul Sartre: Woman, Man and the Desire to be God - Elaine Stavro-Pearce: Transgressing Sartre: embodied situated subjects in "The Second Sex" - Susanne Moser: Subjekt und Anerkennung: Zum Problem des Ausschlusses von Frauen und Weiblichkeit im" Anderen Geschlecht" - Diane Lamoureux: Der Paradox des Körpers bei Simone de Beauvoir - Marie Couillard: Die Lesbierin bei Simone de Beauvoir und Nicole Brossard - María Luisa Femenías: Beauvoir revisited: Butler and the "gender" question - Sonia Kruks: Panopticism and Shame: Reading Foucault through Beauvoir - Yvanka B. Raynova: Für eine postmoderne Ethik der Gerechtigkeit: Simone de Beauvoir und Jean-François Lyotard - Kristana Arp: Moral obligation in Simone de Beauvoir's "The Ethics of Ambiguity" - Susan Bainbrigge: The Impact of Simone de Beauvoir's "universel singularisé" on the Politics of Representation and the Representation of Politics - Sandrine Dauphin: From Socialism to radical Feminism: Militant foundations in Simone de Beauvoir's Writings - Claudia Gather: Simone de Beauvoir, eine Klassikerin der feministischen Soziologie? - Karen Vintges: Beauvoir's autobiography: "autofiction" or selftechnique? - Brigitte Weisshaupt: Simone de Beauvoir und Jean-Paul Sartre. Eine Anmerkung - Susanne Moser/Yvanka B. Raynova: "50 Jahre 'Das andere Geschlecht'": Zur internationalen Konferenz in Paris (19.-23.01.1999). (shrink)

In this book, Kristana Arp seeks to establish a new understanding of the ethical thought of Simone de Beauvoir. While placing Beauvoir within the school of existential phenomenology, Arp emphasizes Beauvoir’s unique contribution to existentialist ethics. Her thesis is that Beauvoir’s work moves beyond the ethical thought of other existentialists, particularly beyond that of Jean-Paul Sartre, and seeks to address fundamental problems left open by Sartre’s thinking. “Beauvoir’s breakthrough,” she claims, “is to change existentialism’s focus on one’s own freedom (...) into a focus on the freedom of others”. (shrink)

Un essai qui prend l'époque à revers pour répondre à la question de la faillite de la communauté.

Using methods of abstract logic and the theory of valuation, we prove that there is no paraconsistent negation obeying the law of double negation and such that $\neg(a\wedge\neg a)$ is a theorem which can be algebraized by a technique similar to the Tarski-Lindenbaum technique.

Spectatrice – Je voudrais dire que ce qu’on voit à la fin, le sous-bois, les gens pourraient croire que c’est le Jura. Jean-Marie Straub – Non, là c’est un plan qu’on a tourné 10 ou 15 fois et qui introduit Ouvriers et paysans. Ce n’est pas le même opérateur et ça a été tourné un an ou deux avant, par un autre opérateur qui s’appelle Renato Berta. Il y a une cascade. Il y a un certain Henri Alekan qui (...) faisait le travail dans le Cézanne. On ne peut pas faire mieux, il est insurpassable. Ensui... (shrink)

The proposed text first appeared under the title Prélude. Quand la vérité nous donne rendez-vous as an introduction to Jean Greisch's volume, Rendez-vous avec la vérité. However, the vortex of metaphors that 'tell' the 'truth' remains hardly reducible to a single 'theory' of 'Truth'. Over the centuries, what-is-‘true' has been said in many different ways, starting with the unsolvable opposition between the truth-fidelity of the Jewish tradition and the truth-disclosure/manifestation of classical Greek thought; passing through the truth-regulating, namely the (...) truth-institution of Roman Latin culture, which 'contractualises' what is true; reaching up to the truths of the medieval Anglo-Saxon world (truth-correspondence, truth-coherence, truth-semantics, truth-consent, truth-interpretation). However, that the truth is not objectified does not mean that it is not an existential issue. On the contrary, this seems to be the lesson one can draw from the encounter between Pilate and Jesus: "I am the Truth." Nevertheless, it is possible to observe that some of the best pages from the history of philosophy are not those wondering about what the truth is, but rather those pages allowing their own authors and readers to be questioned by the - sometimes sudden - encounter with the disproportion of Truth. Therefore, not theorising but encountering the truth will be a fundamental question of philosophical research. (shrink)

Nothing, one day, seemed more imperative to me than the project of composing a book whose fiction would be constructed not as the representation of some preexistent entity, real or imaginary, but rather on the basis of certain specific mechanisms of generation and selection. The principle of selection may be called overdetermination. It requires that every element in the text have at least two justifications. In this perspective, each element is invested with a coefficient of overdetermination. If there is a (...) choice to be made between two overdetermined elements, the one with the highest coefficient of overdetermination will always be chosen. This principle, as we might expect, was not elected at random: it corresponds to any text construed as nonlinear. Take, for example, the simplest element, with a coefficient of two. A double relation connects it with the text: the one due to its place in the written line , and the one linking it with some other element in the text . By operating at a maximum level of multiple determinations, the text is elaborated by means of a maximum number of transversal relations, in a field diametrically opposed to the realm of the linear. Jean Ricardou is equally well known for his fiction, including L'Observatoire de Cannes , La Prise de Constantinople , Les Lieux-dits , and Les Révolutions Minuscules , and his criticism, including Problèmes du Nouveau Roman , Pour une Theorie du Nouveau Roman , and Le Nouveau Roman , LE PARADIGME d' Albert Ayme , and a collection of essays, Nouveaux Problèmes du Roman. His "Composition Discomposed" appeared in the Autumn 1976 issue of Critical Inquiry. Erica Freiberg regularly translates Jean Ricardou's works. She holds degrees in French and Italian, philosophy and modern literature from the University of Paris and the University of Geneva. (shrink)

L’édition critique des œuvres de Moïse ben Sabbataï, philosophe juif actif (à Rome?) vers 1340, avait signalé, parmi d’autres sources latines lues dans les traductions en hébreu de son contemporain Juda de Rome, un exemplum présentant le sage athénien Solon sur son lit de mort en champion de la doctrine de l’élévation intellectuelle en vue de la vie éternelle. Cette note identifie comme sa source un chapitre d’Albert le Grand, De natura et origine animae II, 13, dont la traduction en (...) hébreu se trouve dans un ouvrage inédit de Juda de Rome, son Commentaire du Qaddīš et de la Qeduššāh. La traduction du chapitre est éditée, l’histoire de l’ exemplum reconstituée et son emploi par les trois auteurs, remis en contexte et interprété. (shrink)

La philosophie antique et, spécialement, les différentes versions du néoplatonisme ont fourni à la spéculation trinitaire de nombreux instruments théoriques. Parmi eux, le concept d’existence occupe une place éminente, notamment dans le De Trinitate de Richard de Saint-Victor. Après avoir pris acte des difficultés liées à l’emploi du concept de personne, Richard utilise avec une lucidité inégalée les ressources théoriques qu’offre la structure singulière du terme « ex-sistentia », et le mobilise pour penser l’être du Christ, comme ce qui, tout (...) à la fois, provient du Père et subsiste en tant que personne autonome. En Dieu, l’existence s’avère seule en mesure de penser la singularité des personnes sans compromettre leur égalité et l’unité de son essence. C’est donc grâce à la théologie trinitaire que l’existence accède tout d’abord à son propre destin en métaphysique. (shrink)

Adoration is the second volume of the Deconstruction of Christianity, following Dis-Enclosure. The first volume attempted to demonstrate why it is necessary to open reason up not to a religious dimension but to one transcending reason as we have been accustomed to understanding it; the term "adoration" attempts to name the gesture of this dis-enclosed reason. -/- Adoration causes us to receive ignorance as truth: not a feigned ignorance, perhaps not even a "nonknowledge," nothing that would attempt to justify the (...) negative again, but the simple, naked truth that there is nothing in the place of God, because there is no place for God. The outside of the world opens us in the midst of the world, and there is no first or final place. Each one of us is at once the first and the last. Each one, each name. And our ignorance is made worse by the fact that we do not know whether we ought to name this common and singular property of all names. We must remain in this suspense, hesitating between and stammering in various possible languages, ultimately learning to speak anew. -/- In this book, Jean-Luc Nancy goes beyond his earlier historical and philosophical thought and tries to think-or at least crack open a little to thinking-a stance or bearing that might be suitable to the retreat of God that results from the self-deconstruction of Christianity. Adoration may be a manner, a style of spirit for our time, a time when the "spiritual" seems to have become so absent, so dry, so adulterated. -/- The book is a major contribution to the important strand of attempts to think a "post-secular" situation of religion. (shrink)

Kant describes a conflict among the different theories of knowledge. A productive conflict whose emergence is the origin of a renewal: it awakens the spirit and it leads it to think critically. Philosophy becomes critique, Kant says, when it is not focused on the doctrines and on their demands, but on the relationship between general rules (the “sense”) that coordinates all the faculties – and their particular expression, that is to say the specific cases. Similarly operates the judge, that, in (...) court, has to invent (ausdenken) the rule capable of corresponding to the single case: a judge that, in order to decide (jus dicere) and utter the decision, tries to compensate the absence of adequate legal rules and often decides without the adapt general rule. The problem of the différend does not concern, thus, anthropology. It concerns language. Exemplary cases provide analoga of the sensitive data and are devices that allow the dialectic between different systems of value by connecting their core meaning, the proper names involved and what Kant defines the Darstellung. Nevertheless, against this background, a change of paradigm becomes necessary – a change that entails the break with hegelian philosophy of law and with a thought built on mediation, that is to say with the kantian Zusammenstimmung. It is not possible, nor desirable, to substitute the battle field with the court and to subordinate the individual interests to the general logic of argumentation, because the synthesis of the different voices might imply totalitarianism and the end of the différend might correspond to the beginning of terror. (shrink)

La Politeia de Platon et la cité de Dieu d'Augustin d'une part, l'Utopie de Thomas More de l'autre sont deux façons différentes d'envisager un modèle social, comme un idéal ou comme un programme. Le tournant de l'une à l'autre attitude peut être situé chez les clercs des réformes médiévales, carolingienne puis grégorienne, qui conçurent une interprétation réaliste de la pensée d'Augustin, notamment en matière matrimoniale. Le résultat en fut l'extension étonnante de l'interdit d'inceste. Ainsi fut abattu le pouvoir des femmes, (...) ou ce qu'il en restait, parmi les communautés d'origine germanique installées dans la partie occidentale de l'Empire romain. (shrink)

La première étude de ce substantiel recueil de travaux savants sur le Théétète est signée de Marc-Antoine Gavray. L’objectif est de faire apparaître, à l’occasion de la citation du livre La Vérité de Protagoras, la leçon d’herméneutique qui se met en place, excédant le simple cadre de la réfutation. Lire en philosophe, ce n’est pas simplement expliquer, analyser, saisir les présupposés de la thèse, mais la com­prendre : « L’herméneutique platonicienne se présente (…) comme la recherche d’une...

The necessity of a calculation aiming to evaluate a risk can be revoked in doubt when the question is to make a decision in a situation of uncertainty, all the more when the question is about life or death. In the controversy opened on the opportunity to inoculate the smallpox, D'Alembert’s position constitutes an exemplary case of scepticism concerning the application of the mathematics, and in this particular case the probability theory, to decisions relative to the human life. D’Alembert, indeed, (...) disputes in the social mathematics the power to describe human phenomena by looking for regularities and for formalizations without separating the mathematical and probability dimensions of the philosophic and ethical ones. By following the debate which, in the middle of the 18th century, takes place between the French mathematician and his Swiss counterpart Daniel Bernoulli, we attend one of the episodes of the slow gestation of the notions of risk-taking, decision and rationality. (shrink)

La série Corpus Christianorum continuatio medievalis éditée chez Brepols s’est donné comme objectif la production d’éditions de référence de textes médiévaux, appuyées sur des analyses codicologiques précises et des comparaisons textuelles. Il s’agit de fournir aux spécialistes une série d’éditions savantes et d’analyses indispensables à la recherche. Réaliser un ouvrage de ce type exige un travail minutieux et mobilise une grande érudition. Je dis tout de suite qu’avec son édition commentée...

Axel Honneth a élaboré une critique de la société moderne au prisme du concept de reconnaissance. Jacques Rancière a construit une théorie de la politique moderne à partir du concept de mésentente. Ils s'attachent tous deux à analyser les logiques d’exclusion et de domination qui structurent les sociétés contemporaines. Dans un précieux dialogue, les deux philosophes explorent les affinités et les tensions entre leurs approches respectives. Ils contribuent ainsi à renouveler le cadre d’une théorie critique et à repenser les conditions (...) du changement social et politique. La discussion est enrichie par des textes des deux penseurs, et elle est précédée d’une présentation substantielle qui remet en perspective ce dialogue critique. (shrink)

The present work is a contribution to the understanding of the sempiternal problem of the “burden of factor two” implied by sexual reproduction versus asexual one, as males are energy consumers not contributing to the production of offspring. We construct a deterministic mathematical model in population dynamics where a species enjoys both sexual and parthenogenetic capabilities of reproduction and lives on a limited resource. We then show how polygamy implies instability of a parthenogenetic population with a small number of sexually (...) born males. This instability implies evolution of the system towards an attractor involving both populations. We also exhibit the analogy with a parasite/host system. (shrink)

This paper takes place inside the theoretical frame restored after that the false secular Bortkiewicz-debate around the transformation problem has been solved in the years 1990 and whose flaw had not been identified for ages by most of Marxist economists, accepting its double accountancy of prices’ in money prices and workhours “prices”. Beyond the re-identification of finite values and prices, this paper aims at showing that, going back to a concept of value as an infinite working process which unifies money, (...) time and work, machinery not only devoids every particular work of any peculiarity, but also its time, reduced to the mechanical clock movement. Once such spatialization of time occurs, succession dominates duration instead of the other way round. Time is not the time of any living movement any longer, but merely corresponds to locomotion. Hence, money as a mathematical real, is not neither quantity of anything, but pure number. Money and clock time made identical as empty numbers identify into value with devoiced work, reduced to mere, or pure, unqualified effort.work becomes real abstraction by making the real still more adequate to itself, i.e., work still simpler abstract work induces simple work. (shrink)

Durant ces dernières années, le comportement sexuel des jeunes femmes dans les pays en voie de développement occupe une place de plus en plus importante dans les programmes de santé reproductive. En effet, à Haïti, par exemple, près de 35 % d’entre elles ont deux partenaires sexuels ou plus, ce qui a des conséquences fâcheuses tant sur la jeune fille que sur son environnement. L’objectif de cet article est d’identifier les différents facteurs socio-économiques qui influencent le multipartenariat sexuel chez les (...) jeunes femmes à Haïti. Les données utilisées dans le cadre de ce présent article proviennent de la dernière Enquête démographique et de santé (2017) et ont fait l’objet d’une analyse univariée et d’une analyse multivariée à travers un modèle logit. De ces analyses, il ressort que les variables « milieu de résidence », « niveau d’éducation », « religion », « niveau de vie », « accès à Internet » et « statut matrimonial » sont les facteurs clés dans l’explication du multipartenariat sexuel observé chez les jeunes filles à Haïti. (shrink)

The majority of the women who campaigned to save the Vane Tempest Colliery from closure in 1993 were involved because of their political understanding and allegiances rather than as a consequence of their practical involvement in mining life. Even those women who were married to miners did not conform to the stereotypical conception of ‘miner's wife’. However, the supporting labour movement and the media persisted in conceptualizing the Women's Vigil through romantic and masculinist discourses of miners and mining communities which (...) could only locate the women as ‘wives’, which confined the campaign within historical stereotypes no longer appropriate to the actual situation and which persistently set the idea of socialism against that of feminism. This not only situated the women's campaign as secondary and subject to that of the NUM but it also subverted the possibilities of the women fully articulating their own experience and understanding within the campaign. The situation was further complicated by memories of the miners’ strike of 1984–5 in which women played such an important role. One aspect of this role, that of maintaining mining families in the face of hardship, continued to inform understanding of the women's role in the fight to prevent closure, although it was no longer appropriate. The Women's Vigil engaged with a much wider set of concerns and with a wider range of individuals and groups than did that of the miners themselves. There were serious possibilities for broadening the political campaign around the women's slogan of ‘Jobs, community and environment’ which were never fully exploited because of the difficulties of admitting that women could inhabit any position other than that of ‘miners’ wives’. This experience of the Vane Tempest Vigil indicates the significance and the centrality of gender issues within class based political action. (shrink)

Jean-Marie Straub – Je veux rectifier un petit peu ce que j’ai dit. J’ai dit que c’était un film un peu terroriste. Mais enfin, c’est quand même une des plus belles histoires d’amour qu’on ait racontées à l’écran. Je veux dire que ça s’ouvre et ça se détend à un certain moment. Ça ne reste pas terroriste jusqu’au bout. Est-ce que vous avez des questions? Spectateur – C’est génial si on est Italien et qu’on n’a pas besoin des sous-titres. (...) Sincèrement, quand il faut tout le temps regarder, ce... (shrink)

Résumé Le revenu garanti s’impose à l’ère de l’information, du travail autonome et du développement humain mais aussi pour des raisons écologistes de sortie du salariat productiviste. Cependant, pour assurer effectivement une production alternative, il ne faut pas seulement s’occuper des revenus mais aussi de la production elle-même, des moyens de production comme des moyens monétaires et des circuits marchands. Dans une perspective écologiste de relocalisation de l’économie, revenu garanti, coopératives municipales et monnaies locales se révèlent ainsi indissociables pour construire (...) un nouveau système de production, sur d’autres rapports sociaux que le salariat, à l’ère du travail immatériel et de la globalisation marchande. (shrink)